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Book 1— 

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COPYRIGHT DEPOSIT. 



EVOLUTION 
OF CHRISTIANITY 

or 

Origin, Nature, and Development 
Of the Religion of the Bible 

, .;,.V 

By 

F. G. SMITH 

Author of "The Revelation Explained" 



"Religion's all. Descending from the skies 
To wretched man, the goddess in her left 
Holds out this world, 
And, in her right, the next." 

— Young. 

Thou shalt guide me with thy council, and afterward 
!V« me to glory." P«. 73: 24. 



GOSPEL TRUMPET COMPANY 
ANDERSON, INDIANA 






Copyright, 1911, 
by 
Gospel Trumpet Company. 



\\ 






©Ci.A28f>?23 



PREFACE. 

Believers in Christianity usually appeal to the 
Bible as the source of authority for their religion. 
Such appeal is all that is essential wherever the di- 
vine Authorship of the Bible is recognized. In the 
present work, however, I have dealt with the subject 
of revealed religion from the standpoint of man's 
moral and mental necessities, showing his need of 
divine illumination, and arriving at the conclu- 
sion that CHRISTIANITY is the only religion 
adapted to his requirements and must therefore 
be the true religion and the only successful religion 
for the moral elevation and redemption of man- 
kind. Contrasted with all other forms of religion, 
Christianity, because of its beautiful nature and 
marvelous success, is in a class by itself, thus 
clearly demonstrating the fact that it proceeded 
from a source higher than human. 

I have endeavored to show that there has, from 
the earliest period, been a constant unfolding and 
developing of the religion of the Bible in accord- 
ance with a prearranged plan. That such a reve- 
lation from God to man was essential was made 
clear by a consideration of the natural constitu- 
tion of man himself. As this revelation increased 
from age to age, the record of its progress was 
written by living witnesses, and thus we have our 
3 



4 PREFACE. 

Bible, the Book of Life for the world. So, after 
all, the authority for the Christian religion lies, 
not in the Bible itself as a book, but in the source 
from which the Bible came, "For the prophecy 
came not in old time by the will of man; but holy 
men of God spake as they were moved by the 
Holy Ghost/' 

The beneficial effect of revealed religion is 
shown by the mental and the moral elevation of 
mankind wherever the Bible has gone with its 
message of mercy. By imposing wholesome re- 
straints upon human pride and selfishness true 
religion has conserved the natural energies of man 
and contributed powerfully toward the refining, 
purifying, and elevating results manifested in the 
highest type of modern civilization. Let the work 
of evangelizing the world with the pure religion 
of Jesus go forward! 

*'Tliou whose Almighty word 
Chaos and darkness heard, 

And took their flight, 
Hear us, wb humbly pray; 
And, where the gospel day 
Sheds not its glorious ray, 

*Let th«Be bo light!' " 

Yours in the interest o£ the Truth, 

F. G. Smith. 
Grand Junction, Mich., Oct. 1, 1910. 



INTRODUCTION. 

Christianity is a mighty factor in the history 
of world-progress. Believing her origin to be di- 
vine, and fully convinced of the truth and jus- 
tice of her claims, millions have arrayed them- 
selves under her banner; and every passing year 
multitudes still join her ranks. Exclusive in her 
claims and opposed to every principle of human 
selfishness, she has successfully fought her way 
against contending rivals and the antagonizing 
forces of evil men, and today she stands crowned 
triumphant — the most brilliant example of en- 
durance and of glory in the entire history of re- 
ligious phenomena. Whence came this wondrous 
moral force .^ — from heaven, or from men.^* To 
consider the origin, the nature, and the develop- 
ment of this religion of the Bible is the object 
of the present work. 

Man possesses a religious nature. He intui- 
tively desires to worship something. This has 
been his uniform experience in all countries and 
in all ages. It is on account of this universality 
of religious sentiment that philosophers have ap- 
plied to man the generic appellation "the religious 
animal." But his conception of spirit-powers and 
of divine worship, independent of direct revela- 
5 



6 INTRODUCTION. 

tion, has been crude and ofttimes grotesquely ab- 
surd;, varying, in accordance with the state of his 
intellectual development, from the lowest fetich- 
ism to a serr i-etliical anthropomorphic polytheism, 
with some traces, perhaps, of monotheistic ideas. 
But wi.ile universal experience establishes the 
fact that man is by nature religious, universal 
testimony also acknowledges him to be a sinful 
being morally accountable to a higher power. 
However, many nations have preserved traditions 
of a former period of holiness and happiness. 
Thus, we read in the Chinese books that "during 
the period of the first heaven, the whole creation 
enjoyed a state of happiness: everything was 
beautiful; everything was good; all beings were 
perfect in their kind. In this happy age, heaven 
and earth employed their virtues jointly to em- 
bellish nature. There was no jarring in the ele- 
ments, no inclemency in the air; all things grew 
without labor, and universal fertility prevailed. 
The active and the passive virtues conspired to- 
gether, without any effort or opposition, to pro- 
duce and perfect the universe."^ The Chaldean 
traditions of the primeval state — the sacred tree, 
its guardian cherubs, and flaming sword — strikingly 



1 Faber's Horae Mosaicae, p. 146, as quoted by 
Rawlinson. 



INTRODUCTION. 7 

resemble the Hebrew account. ^ The story of the 
faU of man is preserved in Thibetan, Mongolian, 
and Cingalese traditions, and the account given 
in some of the Persian books closely resembles 
the Scriptural narrative.^ But the religious as- 
pirations of man, independent of divine revela- 
tion, have ever been merely the longing of the 
infant crying in the night for its food. 

Turning to the Bible, we find not only an ac- 
count of the primitive fall and man's subsequent 
sinful condition, but also, during the ages, in- 
creasing evidences of a plan for his restoration. 
Now, that plan must of necessity be divine in 
order to be successful. Man could not redeem 
himself; for, having been originally placed under 
a law that required perfect obedience and love 
for God with all the heart and soul, he could have 
no surplus obedience to make reparation for the 
sins that were past. Therefore works of super- 
erogation were clearly impossible. The broken 
law of obedience could not be set aside; its infinite 
dignity and majesty had to be vindicated by the 
enforcement of its penalties. No created intelli- 
gence could secure man's redemption; for the fact 
of creatureship implies dependence and obliga- 

2 See George Smith's Chaldean Account of Genesis, 
1876. 

3 Kalisch, Comment on Genesis, p. 63. 



8 INTRODUCTION. 

tion. Even the angels of heaven were under the 
same law exacting perfect obedience, and hence 
they could have no surplus righteousness to atone 
for fallen man. Only a being over whom the law had 
no jurisdiction was adequate to such a task, and 
therefore only God could redeem. After pre- 
dictions by prophets and typical foreshadowing 
by many of the ceremonies of Moses' law, "when 
the fulness of the time was come, God sent forth 
his Son, made of a woman, made under the law, 
to redeem them that were under the law, that 
we might receive the adoption of sons." Gal. 
4:4, 5. 

Although this plan of salvation was perfect 
and complete in the mind and purpose of God 
from the beginning, its full revelation to mankind 
was reserved until the incarnation of Christ. 
Therefore the apostle Paul refers to it as a "mys- 
tery which from the beginning of the world hath 
been hid in God" (Eph. 3:9), "even the mystery 
which hath been hid from ages and generations, 
but now is made manifest to his saints : to whom 
God would make known what is the riches of the 
glory of this mystery among the Gentiles; which 
is Christ in you, the hope of glory." Col. 1 : 26, 27. 
But looking backward upon the history of God's 
dealings with his people in olden times, we can 



INTRODUCTION. 9 

now discern clearly that throughout the ages there 
was a gradual unfolding of the divine purposes 
which was destined to reach its climax of moral 
development in the gospel of Jesus Christ. 

The original promise of victory over the ser- 
pent that had been the means of Eve's seduction 
(Gen. 3:15), given to her in the Garden, is an 
allusion to a future Redeemer. That God re- 
garded mankind is further shown by the state- 
ments that he "had respect unto Abel" (Gen. 
4:4), that "Enoch walked with God" (Gen. 
5:22), and that "Noah found grace in the eyes 
of the Lord." Gen. 6:8. At a later date the 
divine plan received a marvelous unfolding to 
Abraham, so that he was able to see not only 
the great preparatory revelation which was to be 
given his literal descendants, but also the grand 
permanent structure of the gospel system, through 
which all the families of the earth should be 
blessed. Christ himself declared, "Abraham re- 
joiced to see my day; and he saw it, and was 
glad." John 8:56. To the prophet Isaiah was 
made known the fact that God himself would ef- 
fect the salvation of men (Isa. 35:4) and that it 
would be accomplished by his suffering and vi- 
carious death. Isa. 53. Daniel was assured that 
the Messiah would come "to finish the transgres- 



10 INTRODUCTION. 

sion^ and to make an end of sins, and to make 
reconciliation for iniquity, and to bring in ever- 
lasting righteousness." Dan. 9:24, 25. 

Many of the materials that Christ employed 
in the formation of the gospel system had been 
made ready to his hand in the preparatory course 
of instruction that had been given the Jewish 
people in order to pave the way for the advent 
of the Messiah and for the reception of his teach- 
ings. C. P. Tiele has said that "every religion 
coming to the front on the stage of history is 
rooted in the past, has been fostered, so to speak, 
by one or more of its predecessors, and can not 
be maintained without taking up and assimilat- 
ing the still-living elements of the old faith. "^ 
This witness is right; but we can only affirm the 
truth of the statement with reference to its bear- 
ing on the establishment of Christianity, for the 
details are too numerous to be discussed here. 
However, regarding Christianity as the outgrowth 
or result of a prearranged plan that had been in 
process of unfolding through all the ages, I have 
entitled the present work, which deals with its 
origin, nature, and development, THE EVOLU- 
TION OF CHRISTIANITY. Thus, we apply 
in a sense the later designation of divinely re- 

1 Encyclopedia Britannica, Ninth Ed., Art., Religions. 



INTRODUCTION. 11 

vealed religion to the entire process of its devel- 
opment. Such use of language, however, is not 
uncommon. We read that General Washington 
was born in 1732, but the real meaning is that 
the person who afterwards became the General 
was born in that year. So, also, when we speak 
of the transformations of the butterfly, we refer 
particularly to the process by which it developed 
into a butterfly — passing from the larval condi- 
tion into the chrysalid form and thence into the 
perfect state. 

Evolution signifies literally the act of unrolling 
or unfolding. Le Conte defines the term as "pro- 
gressive change according to certain laws."^ 
George Sexton says: "What does the word mean, 
and whence is it borrowed? It means to unfold 
from within; and it is taken from the history of 
the seed or embryo of living natures. And what 
is the seed but a casket of prearranged futuri- 
ties, with its whole contents perspective, settled 
to be what they are by reference to ends still in 
the distance?"^ While these definitions were 
given with reference to the doctrine of natural 
evolution, they nevertheless convey the proper 



2 Evolution and its Relation to Religious Thougrht, 
p. 8. 

3 Baseless Fabric of Scientific Skepticism (London, 
1879), p. 36. 



12 INTRODUCTION. 

idea of the meaning of the term — a constant un- 
folding according to a fixed method. 

The norm of the redemption plan was not 
reached, however, in apostolic times; for the di- 
vine system of restoration is still unfolding, and 
its length, and breadth, and depth, and height 
will not be fully known until the end of time, 
*Vhen this corruptible shall have put on incor- 
ruption, and this mortal shall have put on im- 
mortality." 1 Cor. 15:54. The golden age of 
the Christian lies not in the dim, distant past, 
but in the future; and already we seem to see the 
faint glimpse of the roseate dawn which will 
usher in the bright splendors of that glorious, 
everlasting day. 

''Is there evil but on earth, 

Or pain in every peopled sphere? 
Well, be grateful for the sounding watchword, 
Evolution here.*' 

— Tennyson. 

But natural evolution, morally speaking, has 
usually been evolution downwards; and it has de- 
volved upon Christianity to supply that power of 
righteousness which exalteth the nations. Wher- 
ever the gospel of Christ has been preached, its 
principles have been gradually diffused, like 
leaven, throughout the whole mass of society, and 



INTRODUCTION. 13 

they have been the most potent factor in elevat- 
ing mankind and producing the highest state of 
civilization. 

This progressive feature of the gospel was rec- 
ognized in a beautiful comparison which a cer- 
tain minister recently used while in conversation 
with the writer^ given in about the following 
words: "Christianity is not, as many suppose, a 
polished diamond let down from heaven to earth, 
which shines brilliantly and undimmed in any 
part of the world; but it is a seed which requires 
planting and good soil." In other words, the 
moral principles of righteousness implanted in the 
heart, like seed, have a gradual development. And 
this feature of Christianity is full of beauty and 
wisdom; for it is thus applicable to men in all 
conditions of life and in every stage of intellectual 
development. 



CONTENTS. 

Preface 3 

Introduction 5 

MAN'S MENTAL AND MORAL CONSTITUTION. 

CHAPTBE I. 
The Eeligious Nature 19 

CHAPTEE 11. 
Conscience 39 

CHAPTEE III. 
The Mental Faculty 54 

NECESSITY AND NATURE OF THE DIVINE 
REVELATION. 

CHAPTEE IV. 
Necessity of Divine Eevelation 73 

CHAPTExt V. 
Essential Character of a Divine Eevelation 90 

CHAPTEE VI. 
God's Covenant With Abraham 102 

CHAPTEE VII. 
The Eevelation to Israel 117 

CHAPTEE VIII. 
Nature and Object of the Law . 133 

CHAPTEE IX. 
The Moral System of Christ ^..^ 158 

CHAPTEE X. 
The Gospel Secret of Eegeneration 176 

CHAPTEE XI. 
Pre ctical Christianity 192 



16 CONTENTS. 

INFLUENCES, CONFLICTS, AND ULTIMATE 
TRIUMPH OF CHRISTIANITY. 

CHAPTEE XII. 
General Influences of Christianity 221 

CHAPTEE XIII. 
Progress in the Social State 239 

CHAPTEE XIV. 
True Eeligion in All the Ages 272 

CHAPTEE XV. 
False Eeligion 293 

CHAPTEE XVI. 
Modern Christianity 319 

CHAPTEE XVII. 
The Perfect State 336 



MAN'S 

MENTAL AND MORAL 

CONSTITUTION. 



Evolution of Christianity. 

CHAPTER I. 
THE RELIGIOUS NATURE. 

A system of revelation or of religion purport- 
ing to be of divine origin can be established only 
by the proof of its adaptation to the needs and 
the requirements of the human race. Every re- 
ligion of man claims authority of some kind for 
its propagation; but if it is deficient in ethics, if it 
entertains unphilosophical or groveling ideas of 
the supernatural, or if it stands committed to a 
false cosmogony, it is sure to be left behind in 
the progress of intellectual development. A di- 
vine revelation must therefore accord with the 
needs of humanity in all ages of the world. With- 
out discussing here the matter of the giving of 
such a revelation, we will proceed to consider the 
subject of MAN'S MENTAL AND MORAL 
CONSTITUTION, as a necessary basis for the 
future consideration of the divine plan brought to 
light in the Bible. 

Man is by nature a religious being. This is 
shown, in the first place, by the universality of 
religious phenomena. Winchell defines religion 
19 



20 EVOLUTION OF 

as "the feeling of the existence of the All Cause, 
and of his inevitable grasp upon us, and paternal 
interest in us."^ And Dr. Cocker styles it, "A 
mode of thought, of feeling, and of action deter- 
mined by the consciousness of our relations to 
God."2 It is certain that the entire human fam- 
ily has experienced "the feeling of the existence 
of the All Cause," as a result of which men have 
devised modes "of thought, of feeling, and of 
action" for his worship in accordance with their 
intellectual state. This belief in a grand First 
Cause, or Deity, has led mankind in all ages to 
form many systems of worship; and these re- 
ligions bear in common the ideas of man's sinful- 
ness, of his moral accountability to a higher power, 
of future rewards and punishments, of supplica- 
tion, of a revelation either in visible external 
things or in a body of sacred writings, and of a 
priesthood whose duty it is to administer the cere- 
monies of their religion, and who are regarded 
as possessing superior authority. James Freeman 
Clarke's celebrated work, "Ten Great Religions 
of the World," impresses the mind with the preva- 
lence of religious belief; while Alexander Win- 
chell enumerates twelve great systems which, he 



1 Reconciliation of Science and Religrion, p. 327. 

2 Theistic Conception of the World, p. 345. 



CHRISTIANITY. 21 

affirms^ have dominated over nine-tenths of the 
population of the globe.^ 

But we are not to suppose that the remaining 
tenth of the world's population are without relig- 
ion; they have their own forms of worship inde- 
pendent of the major systems referred to. It is 
true that in a few cases travelers have reported 
certain tribes of savages to be without any re- 
ligion; but subsequent investigation has generally 
corrected the first statement,, by showing that the 
tribes had customs and observances which could 
be traced directly to religious sentiments, but 
which, because of their peculiar nature or ex- 
treme repulsiveness to the enlightened missionary 
or traveler, were regarded as the negation of all 
religion, on account of their utter non-conformity 
to all our ideals of true worship. The author 
last quoted says that he has carefully investigated 
the condition of every tribe reported to be without 
religion, and he asserts that there are but three 
tribes known to him that can be fairly represented 
as destitute of religious sentiments — "the Anda- 
maners, the Gran Chacos of South America, and 
the Arafuras of Vorkay.*'^ This insignificant mi- 



1 Reconciliation of Science and Religion, pp. 185- 
18 I. 

2 Ibid., pp. 20, 189. 



22 EVOLUTION OF 

nority, however, does not represent the normal 
state of humanity. 

Whence originated this living principle of faith 
which has actuated all mankind? Can it be ac- 
counted for on the ground asserted by Burton and 
Euhemerus — that it is a feeling of veneration for 
ancestors and for the wise and good, that has 
come down to us ? No. Will the explanation 
given by certain of the ancients, Pyrrho, Critias, 
and others — that faith was originated by such men 
as those who peopled Olympus with divinities in 
order to enforce the laws of the state and of so- 
ciety — be suffiicent.^ By no means. Such the- 
ories can hardly account for the universal preva- 
lence of religious belief, and they utterly fail to 
furnish a rational explanation of the powerful 
hold religion has on the minds and the hearts 
of all men. No other thing has exercised such a 
controlling influence over the race, the lowest sav- 
ages being entirely subject to its lordly sway, 
and the proudest and loftiest philosophers not ex- 
empted from its power. It is humanity longing for 
God. Well has Richard Trench said, "No one 
but God can satisfy the longings of an immortal 
soul; that as the heart was made for him, so be 
only can fill it." 

Nor can the phenomenon of general religious 



CHRISTIANITY. 28 

sentiments be satisfactorily explained on the sin- 
gle ground that it is a deduction of the universal 
reason; for it bears no quantitative or qualitative 
relation to human experience or to the intelligence, 
being as strong in the primitive uncivilized man as 
it is in the man of highest intellectual attainments. 
And, filially, I wish to deny that it grows out 
of a superstitious fear of invisible powers, as ex- 
pressed in the poem of Lucretius, and maintained 
by Dupuis, Conte, Hobbes, Buchner, and others. 
It is possible that such superstition might be an 
incentive to some form of worship in order to 
appease the wrath of the imaginary gods; but if 
religion had no other foundation, it would be im- 
possible for it long to survive the combined as- 
saults of the baser passions of men, which most 
religions seek in some degree at least to check, 
and of the developing intellect. In the develop- 
ment of the perceptive and reflective powers the 
phenomena of nature impress the mind with the 
fact that the Governor of the universe is not ca- 
pricious and revengeful in the administration of 
her laws, for everywhere order, symmetry, beauty, 
design, and beneficence are manifest; and this 
knowledge invariably relieves the mind of that 
"superstitious fear" which characterizes the lower 
classes of society. But if the basis of religion is 



24 EVOLUTION OF 

no more than such a primitive superstition, then 
the advance of human knowledge will certainly 
undermine the foundation; and we can therefore 
determine the distance of our removal from the 
savage state by measuring the intensity of the re- 
ligious sentiment we still possess. Universal ex- 
perience at the present day, however, testifies con- 
clusively that the necessity of religion is still upon 
us, and throughout all the ages the greatest in- 
tellects and profoundest thinkers have felt con- 
strained to yield to the mandates of this higher 
controlling influence. Again the question comes. 
Whence does this power proceed.^ 

We take the affirmative and maintain that the 
universal prevalence of religious sentiments and 
of systems of worship is due to the facts that man 
possesses a religious nature, that he intuitively 
feels the divine presence, and that, therefore, these 
lofty aspirations and longings after God arise 
spontaneously in the human soul. Do we hold 
that a principle of morality inheres in human 
nature? Most assuredly, the general answer 
comes. And the ground for this assertion is the 
fact that all men are conscious of some standard 
of right and wrong, and that they ought to con- 
form to the right. Do we maintain that man pos- 
sesses an intellectual nature.^ The evidence for 



CHRISTIANITY. 25 

our affirmative assertion lies in the fact that it is 
clearly proved to be a general characteristic of hu- 
manity. Now, religion is clearly shown to be a 
characteristic of the entire race; and therefore this 
universal belief, experience, and consciousness of 
mankind testifies unmistakably to an innate relig- 
ious nature. 

The heart-touching story related by Casalis, the 
African traveler, illustrates beautifully this uni- 
versal longing of humanity for God. Arbrousset 
the missionary had been explaining the gospel 
message to one of the savage Kafirs. He re- 
plied: "Your tidings are what I want; and I 
was seeking before I knew you, as you shall hear 
and judge for yourselves. Twelve years ago I 
went to feed my flocks. The weather was hazy. 
I sat down upon a rock and asked myself sor- 
rowful questions; yes, sorrowful, because I was 
unable to answer them. 'Who has touched the 
stars with his hands? On what pillars do they 
rest?' I asked myself. 'The waters are never 
weary; they know no other law but to flow, with- 
out ceasing, from morning till night, and from 
night till morning; but where do they stop? and 
who makes them flow thus? The clouds, also, 
come and go, and burst in water over the earth. 
Whence come they? The diviners certainly do 



26 EVOLUTION OF 

not give us rain, for how could they do it? and 
why do I not see them with mine eyes, when they 
go up to heaven to fetch it? I can not see the 
wind; but what is it? Who brings it, makes it 
blow, and roar, and terrify us? Do I know how 
the corn sprouts? Yesterday there was not a 
blade in my field; today I returned to the field 
and found some. Who can have given to the 
earth the wisdom and the power to produce it?' 
Then I buried my face in both my hands." 

We must not overlook the unimpeachable char- 
acter of fundamental intuitions. The chief ef- 
fort of philosophers during the ages has been to 
reduce truth to the basis of primitive ideas; and 
beyond that foundation we can not pass, unless, in- 
deed, we follow the example of Fitche and deny all 
possibility of obtaining any knowledge whatever 
and float out into an airy nothingness, a confused 
realm of fantastic images. But every sane thinker 
is conscious that there are reliable ideas of a 
fundamental nature which neither require nor are 
capable of proof, as they constitute the very foun- 
dation of all knowledge and truth. It is said of 
Archimedes, the Grecian mathematician, that he 
required only one fixed point, and he would be 
able to move the world. So, also, Descartes, the 
great French philosopher, desirous of finding one 



CHRISTIANITY. 27 

unquestionable principle from which to start, dis- 
covered it in the fact of self-existence. That was 
a principle which to him neither required nor 
was capable of proof — for it was primitive — and 
still it could not be doubted. Whatever else might 
be surrounded with doubts, he could not doubt 
that he himself existed. That fundamental truth 
he must accept as a reality?- 

In considering the subject of intuitions, how- 
ever, we must be careful to determine which are 
really primitive. The usual rule to govern our 
decision is universality and necessity. If it can 
be shown that an idea is coextensive with the 
race or that it is absolutely necessary by all the 
known laws governing human thought, then we 
may accept it as an innate concept corresponding 
to a reality, and its validity can not rightly be 
questioned. 

This argument from "common consent" is no 
new one. Alexander of Aphrodisias, we are told, 
"ascribed great authority to widely prevalent be- 
liefs," "since," he asserts, "mankind generally do 
not greatly err from the truth." Cicero affirms 
that "in any matter whatever the consent of all 
nations is to be reckoned a law of nature."^ This 



1 Ueberweg-'s History of Philosophy, Vol. II, p. 41. 
1 Tuscul, I 18. 



28 EVOLUTION OF 

idea is sustained by the ablest writers of all ages, 
among whom may be mentioned Socrates, Plato, 
Paul, Augustine, Descartes, Leibnitz, Barrow, 
Butler, Calderwood, and Spencer. 

Now, in order that the reader may better under- 
stand the binding character of these primitive be- 
liefs which bear the consent of all men without 
proof being required, we will refer to a few. In 
the case of Descartes, already referred to, the idea 
of the real existence of self was presented with 
all the force and convincing authority of a native 
belief. But while every individual is intuitively 
conscious of self, he is also conscious of some- 
thing that is not self, something that is spon- 
taneously conceived to be real substantial exis- 
tence ; and therefore the idea of externality, 
being a universal and necessary concept of the hu- 
man mind, may be set down as a fundamental in- 
tuition whose authority can not be questioned. So 
certain is every man of the existence of an ex- 
ternal world that all his thoughts and actions are 
predicated upon its reality. Time and again his 
developing intellect may force him to acknowledge 
that he has been mistaken in regard to many 
things in the visible world; that the operations of 
nature are not just what he has supposed them to 
be. So he devises another explanation for the 



CHRISTIANITY. 29 

manifestation of material phenomena, which in 
turn may require revision at a later date. 
But amid all the changes one idea is unquestiona- 
ble, is abiding, is fundamental — there is a real ex- 
ternal world. Such axioms as the following are 
universal, primitive beliefs; hence they require no 
proof: "The whole must be equal to the sum of all 
its parts." "It is impossible for a thing to exist and 
yet not exist at the same time." Space and time 
are also primitive concepts. "The ground of a 
primary belief," says Alexander Winchell, "is 
neither testimony, nor authority, nor sensuous ob- 
servation, nor inductive inference, nor deductive 
consequence. It is a ground more unassailable 
than any of these. It is a directness and a single- 
ness of intuition of one transcendental and eter- 
nal truth."! 

Cicero long ago declared that "there is no peo- 
ple so wild and savage as not to have believed in 
a God, even if they have been unacquainted with 
his nature." We have already shown the univer- 
sality of religious practises founded upon that 
primitive belief arising spontaneously in the hu- 
man soul — the belief in a higher power to which 
man is morally accountable. 

Now, applying the well-established principle of 

1 Reconciliation of Science and Religion, p. 307. 



so EVOLUTION OF 

the authority of fundamental intuitions to this 
subject of religious phenomena, what results do 
we obtain? Does this native belief in a God an- 
swer to a living reality? And is this universal 
longing of humanity for association with the Most 
High a lie stamped on the nature of every rational 
soul? or does it possess its counterpart in a benefi- 
cent all-powerful Father who has thus consti- 
tuted mankind with a religious nature in order 
that they might "seek the Lord, if haply they 
might feel after him, and find him"? There is 
not in all nature one known correlate without the 
existence of its companion, for all the parts are 
nicely adjusted for the mutual benefit and har- 
mony of the whole. The reflection of the man in 
the water is sufficient evidence of the existence of 
the man himself. The echo implies the real voice. 
The shadows seen in the subterranean cave by the 
captives described in "Plato's Republic" were cast 
by a real light behind them. If mankind has been 
groping for ages among the indistinct shadows of 
inferior religious faiths, those very shadows pro- 
claim unmistakably the existence of a light some- 
where, the "true light which" — in some degree at 
least — "lighteth every man that cometh into the 
world." 

The innate character of the religious senti- 



CHRISTIANITY. 81 

ment being established, we must accept it as 
the voice of God, as a divine utterance, how- 
ever much it may be misunderstood or misinter- 
preted. 

We wish to notice one more of the fundamental 
intuitions, because of the bearing it has on our 
knowledge of the being of God, knowledge which 
is absolutely necessary as the basis of the reve- 
lation to be considered in future chapters. I re- 
fer to the principle of causality. Of all the be- 
liefs of humanity nothing is accepted as more cer- 
tain than this: Every effect must have an efficient 
cause. By this innate idea the mind of man in- 
tuitively mounts, as it were by leaps and bounds, 
to the conception of a grand self-existent, all-suf- 
ficient First Cause as the Author of all material 
phenomena. Bishop Butler in his "Analogy of 
Revealed Religion" and Dr. Paley in his writings 
have clearly and philosophically proved that na- 
ture impresses upon us this conception. And even 
Draper says, "The face of creation testifies that 
there has been a Creator."^ With this agree the 
words of Scripture: "That which may be known 
of God is manifest to them . . . for the invisible 
things of him from the creation of the world are 
clearly seen, being understood by the things that 

1 Conflict, p. 58. 



32 EVOLUTION OF 

are made, even his eternal power and Godhead." 

Rom. 1: 19, 20. 

''The spacious firmament on high, 
With all the blue etherial sky, 
And spangled heavens, a shining frame. 
Their great Original proclaim. 
Th' unwearied sun, from day to day, 
Doth his Creator's power display; 
And publishes to every land 
The work of an Almighty hand. 

''Soon as the evening shades prevail. 
The moon takes up the wondrous tale; 
And, nightly, to the listening earth 
Eepeats the story of her birth; 
While all the stars that round her burn, 
And all the planets in their turn. 
Confirm the tidings as they roll. 
And spread the truth from pole to pole. 

"What though in solemn silence all 
Move round this dark terrestrial ball? 
What though no real voice, nor sound. 
Amidst their radiant orbs be found? 
In Eeason's ear they all rejoice 
And utter forth a glorious voice; 
Forever singing, as they shine, 
'The hand that made us is divine.' '' 

—Addison. 
We are aware that Kant has denied the possi- 
bility of a knowledge of supersensuous things by 
means of the pure reason; but he was constrained 
to acknowledge the ideas of God, of freedom, and 
of immortality as postulates of the practical rea- 
son. ^ And with reference to causality he said, 

2 Critique of Practical Reason. 



CHRISTIANITY. 83 

"The great whole would sink into the abyss of 
nothing, if we did not admit something original 
and independently external to this infinite con- 
tingent, and as the cause of its origin." He holds 
that we can not logically assert absolute pri- 
mordial causality, but can aflfirm causality only for 
the existing order of things. Well, that is suifi- 
cient for all practical theistic purposes. We do 
not profess to be able alone by searching to "find 
out God," to "find out the Almighty unto perfec- 
tion." Job 11:7. 

In the domain of physical science we find many 
references to the "laws of nature"; but laws, we 
must bear in mind, effect nothing; they are only 
the methods by which the phenomena of nature 
are manifested. But the underlying forces, or 
force, which produces this orderly, methodical 
progression is outside of the ordinary field of sci- 
ence and belongs to the realm of philosophy. The 
reason of man promptly traces an effect back- 
ward through a series of intermediate, or so- 
called secondary, causes until it has found re- 
lief and satisfaction in a primary, unconditioned, 
uncaused CAUSE. "There is no fact of science 
from which philosophy can not find a path 
leading directly to God. If the scientist does not 
find the path, it is because he does not seek it. He 



34 EVOLUTION OF 

contents himself with partial knowledge, rather 
than go beyond the data and methods of science. 
Amusing himself with the means, he loses sight 
of the end. He is a man sent by the Almighty 
to rear a temple; and finding some prettily colored 
stones in a quarry, he entertains himself with 
these, instead of laying them in the massive wall. 
He is a child studying the alphabet, who thinks 
the acquisition of the letters the end of all 
learning."^ 

"It is a necessity of science, as well as of re- 
ligion, that the trustworthiness of mind be admit- 
ted," says George Lorimer. "If it is not, then 
everything is uncertain; if it is, then its testimony 
to the supersensuous, the superhuman and divine, 
is conclusive and unimpeachable."^ Newton said, 
"It no doubt belongs to natural philosophy to in- 
quire concerning God from the observation of 
phenomena." 

A study of the material world convinces us that 
design is everywhere manifest. All the parts are 
beautifully and harmoniously correlated, and thus 
we arrive at the conclusion that the whole is the 
product of a single designing intelligence. This 
doctrine, commonly known as "final cause," is 



1 Reconciliation of Science and Religion, p. 131. 

2 Isms Old and New, p. 27. 



CHRISTIANITY. 35 

termed teleology^ and has numbered among its 
supporters the most brilliant thinkers of the ages 
— Socrates, Aristotle, Cicero, Newton, Cud worth, 
Locke, Samuel Parker, Galileo, Cuvier, and scores 
of others. Intelligence is an attribute of real be- 
ing, therefore intelligent design must be the con- 
scious product of a preexisting determining will. 
Consciousness, or sensibility, intelligence, and will 
proclaim personality; therefore we are under the 
necessity of conceiving the First Cause of all 
things to be a personal existence. It is easy to 
trace all rational human actions to a governing 
will, and correct reasoning resolves the superhu- 
man manifestations back into an unconditioned di- 
vine Will as the source of all force. 

Grove says, "In all phenomena the more closely 
they are investigated the more are we convinced 
that, humanly speaking, neither matter nor force 
can be created or annihilated, and that the es- 
sential cause is unattainable [by science] — causa- 
tion is the will, creation is the act of God."^ 

Sir John Herschel expresses himself thus: "It 
is but reasonable to regard the force of gravita- 
tion as the direct or indirect result of a Conscious- 
ness or a Will existing somewhere."^ 

1 Correlation and Conservation of Physical Forces, 
p. 199. 

2 Outlines of Astronomy, pp. 283, 234. 



86 EVOLUTION OF 

Dr. Carpenter says^ "Force must be regarded as 
the direct expression of will/'^ 

And Wallace brings out the point very clearly 
when he says, "If we have traced one force, how- 
ever minute, to an origin in our own will, while 
we have no knowledge of any other primary cause 
of force, it does not seem an improbable conclu- 
sion that all force may be will-force, and thus the 
whole universe is not only dependent on, but actu- 
ally is the will of higher intelligences or of one 
SUPREME INTELLIGENCE."* 

Thus, we find that while man intuitively feels 
the presence of divinity and possesses a nature 
that prompts him to religious devotions, he is able 
to obtain a more consistent and rational concep- 
tion of the divine, self-existing, all-sufficient One 
by a process of reflective thought. This knowl- 
edge of the being of God having been laid in hu- 
man nature is not the subject of revelation, but is 
a necessary antecedent for that divine revelation. 
The writers of the Christian Scriptures assume, 
but do not so much as even affirm, the being and 
existence of God. The first chapter of the Bible 
opens with the words, "In the beginning God cre- 

3 Human Physiolog-y, p. 542. 

4 Natural Selection, p, 368. For these quotations on 
the will I am indebted to Dr. Cocker, Theistic Concep- 
tion of the World, p. 39. 



CHRISTIANITY. 37 

ated the heaven and the earth." Hence it may 
be said that the Scriptures do not come to us as a 
revelation of the existence of a higher power;, but 
are a revelation from God showing his relations 
with mankind. In other words, they point out to 
fallen man the way bach to God. 

Without those primitive ideas, man could neither 
comprehend nor appreciate an attempted revela- 
tion. There must be something in his nature cor- 
responding to the object and end of such a reve- 
lation ; and it is found in the fact that he intuitively 
recognizes the presence of the divine (which primi- 
tive belief bears the most rigid examination of the 
developing intellect) and feels an inward inclina- 
tion to reverence and worship. In other words, 
he possesses a religious nature. 

The fear of God, however, precedes the love of 
God. Among savages, whose mental powers are 
undeveloped, the operation of destructive agencies 
in nature make the deepest impression upon the 
mind, and hence their deities are generally con- 
ceived to be revengeful or malignant spirits. The 
developing intellect, however, soon discerns so 
many evidences of goodness and of beneficence in 
nature that more exalted notions of divine beings 
come to be entertained, and eventually the mono- 
theistic idea is reached. While to us who have 



38 EVOLUTION OF 

obtained God's written revelation telling what he 
has already done and will yet do for mankind, 
there are so many evidences of his paternal care 
that all of our slavish fears are banished, and 
"we love him, because he first loved us." 

''Give us a God— a living God, 
One to wake the sleeping soul, 
One to cleanse the tainted blood 
Whose pulses in our bosoms roll.*' 

— C. G. Bosenberg. 



CHRISTIANITY. S9 



CHAPTER II. 
CONSCIENCE. 

In the preceding chapter we have shown the 
universal prevalence of the religious sentiment 
by its various systems and forms of external mani- 
festation; but the subject is incomplete without 
a consideration of conscience, which is a constitu- 
ent of the religious nature. Men not only in- 
tuitively realize the presence of the Unseen Power, 
but also feel a sense of dependence and of moral 
obligation growing out of their relations with that 
higher power; and this native feeling of the soul 
that a standard of right and wrong exists and 
that it is one's duty to conform to that standard 
is what we term conscience. This sentiment also 
is common to all men; for all instinctively feel 
that they are moral beings, placed under a moral 
law enacted by a Moral Governor. 

In view of the universal belief in a future state 
in which men will be the recipients of rewards 
and punishments determined by their conduct in 
this life, this subject of moral accountability is ex- 
tremely important, and it has always exerted a 
powerful influence upon the human mind. Still we 



40 EVOLUTION OF 

would not have it otherwise; for we could by no 
means desire the extinction of our rational will and 
a consequent degradation to the plane of inanimate 
nature, nor even to that of the animal kingdom be- 
low us. "What!" exclaimed Rousseau, "to render 
man incapable of evil, would we have him lowered 
to mere brute instinct? No! God of my soul, I 
will not reproach thee for having made me in thine 
image, so that I might be good and free and happy 
like thyself." 

Darwin says: "A moral being is one who is 
capable of comparing his past and future actions 
or motives, and of approving or disapproving of 
them. We have no reason to suppose that any of 
the lower animals have this capacity."^ Bishop 
Butler describes man's moral susceptibility thus: 
"That which renders beings capable of moral gov- 
ernment, is their having a moral nature, and moral 
faculties of perception and of action. Brute crea- 
tures are impressed and actuated by various in- 
stincts and propensions; so also are we. But ad- 
ditional to this, we have a capacity of reflecting 
upon actions and characters and making them an 
object to our thought; and on doing this, we nat- 
urally and unavoidably approve some actions, un- 
der the peculiar view of their being virtuous and 

1 Descent of Man, p. 108. 



CHRISTIANITY. 41 

of good desert^ and disapprove others as vicious 
and of ill desert. That we have this moral approv- 
ing and disapproving faculty is certain from our 
experiencing it in ourselves and recognizing it in 
each other."! 

While this quotation from Butler clearly shows 
our position as moral beings, the expression "moral 
faculties of perception and of action" seems to 
me misleading; for so far as perception is con- 
cerned, I can see no difference between the faculty 
that cognizes the law of gravitation or an alge- 
braic equation and that which determines the char- 
acter of our actions, except that in the latter case 
the exercise of the "faculty" is based on ethical 
data. If the phrase is intended merely to sig- 
nify man*s natural power of discrimination and 
of judgment exercised on moral questions, we take 
no exceptions. But it is certain that we must make 
a clear distinction between that intuitive feeling 
of the soul that a standard of right and wrong ex- 
ists, and that faculty of the intellectual nature 
which considers the circumstances, weighs every 
evidence in the case, and pronounces final judg- 
ment as to what really is right and wrong. If 
this distinction be not legitimate, then that inward 



1 Analog-y of Revealed Religrion (N. T. Edition, 1875), 
p. S29. 



42 EVOLUTION OF 

sentiment which prompts to the exercise of moral 
obligations is to be measured by the strength of a 
man's intellect. This we know is not true, for the 
admonitions of conscience bear no direct ratio 
to the intellectual development. 

I have already referred to the fact that con- 
science is a constituent of the religious nature. 
The religious sentiment, however, can not be 
classed as a discerning faculty; for intellect and 
faith stand in different categories. This distinc- 
tion is made clear by the antagonism that has 
always existed between the religious and the in- 
tellectual faculties.^ There is doubtless an element 
of perception in that intuitional disposition to rev- 
erence and worship a Supreme Power; but such 
discernment must be differentiated from the exer- 
cise of that higher power of reason which seizes 
upon the facts in the external world and seeks 
an intelligent explanation of all natural phenom- 
ena aiu] by a [)hilosopliieal process of deduction 
arrives at the conviction of one omnipotent God — 
Author, Creator, Conservator, and Sustainer, of 
all things. Religion is only the cry of humanity 
for its God, a seeking after him in the dark, while 
feeling his presence. 



1 For a further illustration of this thought see the 
following chapter: "The Mental Faculty." 



CHRISTIANITY. 4S 

With conscience standing in antithesis to the 
intellectual faculties, and thus deprived of that 
power of discernment and of discrimination so 
commonly attributed to it, religion stands vindi- 
cated of many of the reproaches that have been 
cast upon it. And this very distinction makes 
prominent (as we shall see in a subsequent chap- 
ter) the necessity of a divine revelation in order 
to make known, not the existence of a higher 
Power, but his relations to us, and to furnish an 
authoritative standard of our duty toward each 
other. That conscience does not possess the power 
of discrimination and thus supply an authoritative 
standard is shown by the fact that it is completely 
controlled and regulated by the religious beliefs 
and that these beliefs are, in turn, subject entirely 
to the law of the reason when it is developed 
sufficiently tu take the throne and issue its 
decrees. 

"Reason," Butler has truly said, "is the only 
faculty we have wherewith to judge concerning 
anything, even revelation itself." Man can not 
possibly believe a thing to be true and at the same 
time know it to be false. Since, however, the in- 
tellect of man is fallible his judgment also is 
fallible; and therefore his beliefs, outside of di- 
vine illumination, are more or less defective. But 



44 EVOLUTION OF 

the whole history of religious phenomena shows 
conclusively that, whatever a man believes to be 
morally right or wrong, his conscience will act in 
accordance with his belief, becoming an executive 
officer that will lash the soul with remorse when 
it is adjudged guilty of the violation of the moral 
standard entertained under the authority of the 
intellect. Conscience thus becomes, not the legis- 
lative authority, but the executive; not the dis- 
criminating power, but what may be termed a 
moral sensibility. 



•Man, wretched man, when'er he stoops to sin, 
Feels, with the act, a strong remorse within." 

—Juvenal. 



That conscience is not a discerning faculty, but 
merely a moral sensibility operating in conformity 
to the religious belief of the individual, though 
not the popular conception, is, nevertheless, a true 
description of its character, which furnishes an ade- 
quate explanation of its varied manifestations. It 
is well known that there is considerable difference 
between the moral standards held by the numerous 
tribes and nations outside of Christianity; and 
even among Christian people do we not witness 
great diversity of opinion regarding the propriety 
or impropriety of many things? We can not 



CHRISTIANITY. 45 

rashly discredit their conscientiousness.^ This fact 
of diversity merely emphasizes the thought that 
conscience does not furnish an authoritative stan- 
dard, but is itself controlled by the belief of the 
individual. Take, for example, the religious ob- 
servance of certain days. This is something that 
is necessarily ceremonial, for there is nothing in 
nature that causes one day to differ from another; 
and a man would never be led to regard one day 
as essentially more sacred than any other day if 
he was not taught so to regard it as having been 
authoritatively set apart for that purpose. So the 
man who has been taught and believes that the 
seventh day of the week, which was formerly set 
apart as a Sabbath of rest, is still enjoined upon 
us by divine authority, will feel compunctions of 
conscience if he fails to observe it thus; while the 
person who has been taught and believes that the 
law enjoining the seventh-day Sabbath was abol- 
ished by Christ can disregard it with impunity 
and work on that day with all good conscience. 
If, however, he believes that Sunday was set apart 
by Christ as a Sabbath in place of the seventh 



1 To avoid misunderstanding-, I wish to say that the 
statement above concerning- the difference of conscience- 
standards among Christians does not relate to those 
greater questions of morality which are so clearly set- 
tled in the Scriptures that we receive, but refers to 
minor points, grenerally of a ceremonial nature. 



46 EVOLUTION OF 

day, he will feel remorse of conscience for per- 
forming unnecessary labor on that day, while the 
first person feels none; and yet both may be liv- 
ing in all good conscience toward God. Still an- 
other person disbelieves in Saturday-observance 
and feels assured that the first day of the week 
was not appointed as a Sabbath to take the place 
of the abolished seventh-day Sabbath in any sense, 
but is merely a memorial day commemorating 
the resurrection of Christ, a day of rejoicing and 
of thanksgiving to God, but no more holy or 
sacred than any other day. This man would not 
consider it wrong in the nature of things to work 
on Sunday; and though he might on that day re- 
frain from the performance of manual labor on 
account of the conscience of others or because 
of an adverse public sentiment, his own conscience 
would grant him personal liberty. This is not 
the place to discuss the theological character of 
these different positions; they are adduced merely 
to show the natural elasticity of the conscience 
under the influence of religious belief. A multi- 
tude of similar illustrations could easily be brought 
forward if necessary; but in the light of a proper 
understanding of the nature of conscience. Chris- 
tians who carefully read the fourteenth chapter 
of Romans and the eighth chapter of First Cor- 



CHRISTIANITY. 47 

inthians will learn to respect the conscience of 
others and at the same time to refrain from all at- 
tempts to bind their own conscience-scruples upon 
their brethren. 

Since conscience is subordinate to the authority 
of intellect as manifested in its relations to the 
religious instinct, we can not expect to find, as 
we have already observed, a practical uniform 
standard of morals among the various peoples 
and tribes outside of Christian influences. Never- 
theless, we are not to understand that there is no 
uniformity whatever with respect to the greater 
questions of right and wrong. The laws govern- 
ing human thought would naturally lead men to 
the recognition of certain principles which hold 
society together. Thus, the great principles of 
veracity, of justice, and of love are everywhere 
distinguished in the intellectual conception of men 
from falsehood, injustice, hatred, and cruelty. 
Therefore, stealing, lying, adultery, murder, etc. 
are generally conceded to be wrong, whatever the 
practises of a people may be. As Dr. Cocker has 
observed, "The savage Fijian regards theft, adul- 
tery, abduction, incendiarism, and treason as seri- 
ous crimes." And Dr. Livingstone tells us that 
"on questioning intelligent men among the Back- 
wains as to their former knowledge of good and 



48 EVOLUTION OF 

evil, of God, and of a future state, they have 
scouted the idea of any of them ever having been 
without a tolerably clear conception on all these 
subjects. Respecting their sense of right and 
wrong, they profess that nothing we indicate as 
sin ever appeared to them otherwise, except the 
statement that it was wrong to have more wives 
than one."^ 

We have only to attend to the facts in the case 
in order to establish beyond doubt that a native 
consciousness that certain actions are right and 
certain others in their very nature wrong exists 
in the soul of men, accompanied by a moral sen- 
sibility, called conscience, which imperatively de- 
mands conformity to the acknowledged standard. 
This is distinctly affirmed by the apostle Paul in 
that famous passage wherein he describes the oper- 
ation of what is commonly called the moral fac- 
ulty. "For when the Gentiles, which have not the 
law [the written revealed law of God], do by 
nature the things contained in the law, these, hav- 
ing not the law, are a law unto themselves: which 
show the work of the law written in their hearts, 
their conscience also bearing witness, and their 
thoughts the meanwhile accusing or else excusing 



1 Missionary Travels and Researches in South Af- 
rica, p. 153. 



CHRISTIANITY. 49 

one another." Rom. 2: 14, 15. By this means the 
entire heathen world rests under the consciousness 
of sin. 

But while the various tribes of mankind have 
certain notions of right and wrong that coincide 
with the Christian standard, we must not suppose 
that among a people undeveloped in understand- 
ing these ideas appear so clearly defined as among 
an enlightened people. The intellectual state pre- 
vents a broad conception of these principles on 
the basis of a universal ideal; hence they are gen- 
erally restricted in practise to people of their own 
tribe. A man might have a definite conception 
that the murder of one of his own family or tribe 
would constitute a serious crime, and at the same 
time feel no compunction of conscience whatever 
for the killing of an enemy or of one belonging 
to another tribe. In fact, he would be more apt 
to feel reproached by his conscience if he did 
not avenge himself upon an enemy. Even in 
Greece and Rome, with all of their boasted civi- 
lization and great philosophical teachers, the peo- 
ple never arose to the sublime conception of the 
brotherhood of all men, but the ethical standards 
of their moralists were given with especial ref- 
erence to their own nation. 

Mr. Darwin refers to a peculiar case described 



50 EVOLUTION OF 

by Dr. Landor, who acted as a magistrate in West 
Australia and who relates that a native on his 
farm, after losing one of his wives from disease, 
came and said that "he was going to a distant 
tribe to spear a woman, to satisfy his sense of 
duty to his wife. I told him that if he did so, I 
would send him to prison for life. He remained 
about the farm for some months, but got exceed- 
ingly thin, and complained that he could not rest 
or eat, that his wife's spirit was haunting him, 
because he had not taken a life for hers. I was 
inexorable, and assured him that nothing would 
save him if he did." The man finally disappeared 
for more than a year and afterwards returned in 
excellent condition, and one of his wives informed 
Dr. Landor that her husband had killed a woman 
belonging to a distant tribe. ^ 

It seems strange any one could become so per- 
verted in understanding as not to comprehend and 
feel that such an act is wrong; but we know 
that even among people who generally acknowl- 
edge murder to be sinful, under the influence of 
religious zeal and fanaticism the slaughter of in- 
nocent persons has taken place without any ap- 
parent feeling of regret or of remorse, but, on the 
other hand, with distinct evidences of the appro- 

1 Descent of Man, p. Ill, 



CHRISTIANITY. 51 

bation of their conscience. We might consider 
the case of Saul. Shortly before his death he 
testified^ "I have lived in all good conscience be- 
fore God until this day." Acts 23: 1. That this 
statement can not be limited to his Christian ex- 
perience is shown by his further statement with 
reference to his persecution of the church: "I 
verily thought with myself that / ought to do 
many things contrary to the name of Jesus of 
Nazareth. Which thing I also did in Jerusalem: 
and many of the saints did I shut up in prison, 
having received authority from the chief priests; 
and when they were put to death, I gave my voice 
against them. And I punished them oft in every 
synagogue, and compelled them to blaspheme; and 
being exceedingly mad against them, I persecuted 
them even unto strange cities." Acts 26:9-11. 
Doubtless a large part of the persecution of the 
Christians of all ages has been done by people 
acting with an approving conscience. Christ pre- 
dicted this state of affairs when he said to his dis- 
ciples, "The time cometh, that whosoever killeth 
you will think that he doeth God service." John 
16:2. 

In the case of such religious persecution, how- 
ever, we observe that it occurs, not because of a 
failure on the part of the persecutors to understand 



52 EVOLUTION OF 

the great law against murder, but because of a 
mistaken idea that they are the special ministers 
of God to execute his vengeance upon offenders. 
Cardinal Bellarmine justified these religious mur- 
ders by the Catholics on the ground that Elijah 
slew the prophets of Baal. And doubtless Saul in 
persecuting the first Christians felt that it was 
perfectly safe and proper to follow such a prece- 
dent. This thought is clearly expressed in the 
words of the Scripture last quoted. 

But what bearing has this on the subject of 
conscience? It demonstrates the truth of the 
statement already made that conscience operates 
entirely in accordance with what a man believes to 
be right, regardless of whether the act is really 
right or wrong. Hence the folly of attempting to 
follow conscience as a sufficient guide in religious 
matters. Conscience was made, not to lead, but to 
follow. To follow the conscience blindly — using 
a homely comparison — is only to make the prog- 
ress of the canine animal playfully pursuing 
its tail. All true straight-forward individual 
progress has been made by the legitimate use of 
the intellect in searching out and appropriating 
the great facts of truth and the grand principles 
of our relationship with God and man. "Ye shall 
know the truth, and the truth shall make you free." 



CHRISTIANITY. 53 

As soon as these important laws of human duty 
have been clearly discerned as proceeding from 
an authoritative source in the revelation of God, 
conscience as an awakened sensibility, is true to 
its nature and demands a conduct consistent with 
the truths cognized. When such obedience is will- 
ingly rendered, we can truthfully say with the 
apostle, "Our rejoicing is this, the testimony of 
our conscience." 2 Cor. 1:12. But if we know- 
ingly disregard the things that we recognize as 
obligatory upon us, conscience, still faithful to its 
task, torments us with a scourge applied merci- 
lessly to the naked soul. 

''Oh, conscience! conscience! man's most faithful 
friend, 
Him canst thou comfort, ease, relieve, defend; 
But if he will thy friendly checks forego, 
Thou art, oh ! woe for me, his deadliest foe. ' ' 

— Crdbhe. 

''Nor ear can hear nor tongue can tell 
The tortures of that inward hell/' 

— Byron. 



54 EVOLUTION OF 

CHAPTER III. 
THE MENTAL FACULTY. 

In the two preceding chapters we had for our 
subjects the moral and the religious nature of man. 
We now desire to consider briefly his intellectual 
nature with especial reference to its bearing on the 
operation of the religious faculty. With this sur- 
vey of man's mental and moral constitution we shall 
have laid a firm foundation for an intelligent ex- 
planation and understanding of the revelation 
which has been given for the benefit of humanity. 
A satisfactory solution of the manner of God's 
dealings with the race can be given on no other 
basis. It is evident that if the Almighty chose 
to make known his will respecting human duty, he 
would reveal it in a manner agreeing with the con- 
stitutional nature of man. When, therefore, we 
have an intelligent understanding of his require- 
ments, and then find a system entirely consistent 
with his moral, religious, and intellectual needs, 
we have the strongest presumptive evidence that 
that system is a divine revelation. 

It is unnecessary to enter into a lengthy argu- 
ment to prove that man is by nature an intelligent 
being, for this point is conceded by all. Nor shall 



CHRISTIANITY. 55 

we attempt to portray his marvelous achievements 
in exploration, invention, art, science, and litera- 
ture. The main subject of this work is religion, 
and therefore we are here concerned with the men- 
tal powers only so far as their relations to the re- 
ligious nature are apparent. Both of these facul- 
ties must be properly recognized; for they are dis- 
tinct, and form an essential part of man. Writ- 
ers usually represent them as antagonistic to each 
other, and such, indeed, they seem to be. Yet a 
careful study of the history of their strife shows 
that the conflict has been in reality a series of in- 
teractions that has conditioned all progress. The 
religious nature has sometimes sought to enslave 
the intellect; on the other hand, the liberated in- 
tellect, in turn, has frequently exceeded the bounds 
of its natural limitations, encroaching upon the 
legitimate domain of religion, and has sought to 
relegate her entire system to the realm of supersti- 
tion and error. But the natural disposition of the 
heart to love and worship a supreme being can 
not be crushed out, nor can the mental powers 
be permanently enslaved. They have their proper 
spheres of operation, wherein they exercise a bene- 
ficial influence upon each other. Without the de- 
velopment of a questioning intellect, religion could 
never have been elevated above the plane of a 



56 EVOLUTION OF 

groveling superstition; and^ on the other hand, 
since the baser passions of man's nature are al- 
ways clamoring for excessive indulgence, without 
the moral restraints of religion there could have 
been no exalted and permanent civilization. Thus, 
"under the overruling of a beneficent Providence, 
antagonism is made the law of human progress."^ 
Among all people of the lowest order there ex- 
ists the strongest feeling of the presence of un- 
seen powers; but the reflective faculties being un- 
developed, all notions of the divine are necessarily- 
vague and undefined. Everything that occurs in 
nature is conceived to be the result of the agency 
of unseen spirits. These are supposed to take up 
their abode in all manner of objects, animate and 
inanimate. In this stage the religion of the indi- 
vidual is termed fetichism, and he worships even 
such objects as trees, stones, posts, etc. At a later 
time, however, only the extraordinary events in 
nature are regarded as the direct action of unseen 
spirits; and with the further development of the 
intellectual faculties still more exalted notions of 



1 Farrar, Critical History of Free Thoug-ht. The 
limits and scope of the present work requires the 
briefest reference to this important subject of progr- 
ress and its causes. However, it has been ably dis- 
cussed by other writers. In addition to Farrar's work, 
see Winchell, Reconciliation of Science and Relig-ion; 
Draper, Conflict of Science and Religion; and Dorches- 
ter, Problem of Religrious Progress, etc. 



CHRISTIANITY. 57 

these spiritual agencies are entertained. Through 
the principle of causality, upon reflection the con- 
ception that the material world owes its origin 
to some suflScient cause is formed, and thence pro- 
ceeds the conviction of supreme creative powers. 
And when the beauty, harmony, and design mani- 
fested in nature become the subject of reflective 
thought, then the mind rises to the conception 
that such an effect must be the result of design- 
ing intelligence, and therefore the gods are be- 
lieved to be man-like, but possessed of great power. 
This is the anthropomorphic stage, and the result 
is a higher religious standard. However, sinful 
man in conceiving the gods to exist in the likeness 
of men naturally transfers to the gods his own 
evil passions as well as the good that still inheres 
in his character. This has been the invariable re- 
sult, as the entire history of anthropomorphic poly- 
theism shows. Nevertheless, this system is a great 
advance over the more primitive forms of the na- 
ture-religions, and it lays a basis for the estab- 
lishment of the ethical religions. A further de- 
velopment of the mental powers leads, by a phil- 
osophical process, to the grand conception of one 
personal First Cause, the Author of all things. 
This is the stage of monotheism. 

Religion naturally embraces all that is eon- 



58 EVOLUTION OF 

ceived to be truths and thus ske throws her mantle 
around much that is false as well as what is true, 
and therefore the whole mass, hallowed by her 
presence and sanctified by her authority, is re- 
garded as sacred. But intellect, as Winchell has 
observed, being progressive and caring little for 
things held sacred, desiring only what may be 
demonstrated to be truth, naturally disregards 
many of these cherished religious beliefs; and this 
occasions the conflict between the two. Thus, the 
introduction of the monotheistic idea in Greece 
was destined to banish from the world the whole 
herd of polytheistic divinities or else reduce them 
to the rank of greatly inferior beings. Yet for 
the advocacy of such a heresy, Socrates was con- 
demned to death by polytheistic Athens and forced 
to drink the fatal hemlock. 

With this knowledge of the leading principles 
in man's nature, we see that a true and successful 
religion must rest upon a basis free from all error 
and embracing all truth. A system which could 
be logically reduced to absurdity could not stand. 
A religion erroneous in its vital principles could 
not endure the rational test ; if committed to a false 
science, the developing intellect would ultimately 
undermine its foundation, and the whole structure 
would sink to oblivion. 



CHRISTIANITY. 59 

There is only one perfect religion, one which 
has stood the test of the ages, and that religion is 
CHRISTIANITY. The Christian system rests 
on the platform of truth— ALL TRUTH— and 
on this broad foundation all of man's moral and 
mental faculties have an abundance of room for 
legitimate employment. It is only false religion 
and non-religion that have denied to man the free 
exercise of these native faculties. Catholicism, 
excessive in religious zeal, has sought to enslave 
the intellectual powers; and infidelity and atheism, 
regarding only intellectual development, have en- 
deavored to rob mankind of that deep-seated re- 
ligious disposition. Both attempts have ended in 
failure. These principles are God-ordained, in- 
tended to exist side by side, each exerting a bal- 
ancing influence over the other. Let us notice 
briefly, in history, some of the disastrous effects 
resulting from the ignoring of these important fac- 
ulties of mankind. 

After the primitive spirituality and simplicity of 
the gospel had declined, the influence of such dog- 
matists as Irenaeus, TertuUian, and Tatian pre- 
pared the way for the Council of Nice and the 
subsequent development of the Romish church, 
which assumed authority on all matters of truth 
and belief. With the papal church in the as- 



60 EVOLUTION OF 

cendant, intellect was for ages forced into sub- 
mission. Religion, not satisfied in her own le- 
gitimate field, the department of faith and morals, 
encroached upon the domain of reason when ex- 
ercised in physical science, medicine, and astron- 
omy, and so enslaved the naturally aspiring intel- 
lect that the spirit of free inquiry almost died 
out. The natural result was that so-called Chris- 
tianity during the Dark Ages consisted principally 
of useless and senseless forms, ceremonies, rites, 
and dogmas, which formed no part of apostolic 
Christianity, and which could never have been in- 
troduced had enlightened intellect been free to 
exercise its wholesome influence. Free from all 
restraints, religion sank to the depths of a repul- 
sive superstition. Ignorance reigned everywhere 
under the guise of religion. 

The little show of learning that appears among 
the schoolmen during medieval times is scarcely 
worthy of notice as a manifestation of true knowl- 
edge; for their efforts were spent in trying to in- 
terpret Aristotle in accordance^ with the received 
canons of the church, or else in subtle discussions 
about the number of feathers in the wings of the 
cherubim, whether or not an angel could come 
from heaven to earth without passing through the 
intervening space, or in speculating about the num- 



CHRISTIANITY. 61 

ber of angels that could stand on the point of a 
needle. "Was a proposition in physics or meta- 
physics to be determined? The schoolmen sent 
you, not to analyze the thing; but they coerced it 
into the categories and syllabus of the subtle Greek ; 
they put it into the straight waist-coat of some dia- 
lectic formula ; they put it upon the rack and torture 
of syllogism and enthymeme; and, finally, bound it 
down and smothered it by the decrees of councils 
and the bulls of popes. Was the inquirer still 
unsatisfied? The ponderous names of a Duns 
Scotus, a Thomas Acquinas, or some other angelic 
doctor, or some Gregory or Innocent or Boniface, 
were made to thunder about his ears with the 
technical barbarisms of a scholastic jargon, till, 
overwhelmed and confounded, if not convinced, es- 
pecially as those barbarisms were no mere bruta 
fulmina, but behind them was brandished before his 
eyes the ultima reason of spiritual despots — the 
mightier logic of imprisonment, wheel, and 
faggot."^ 

With religion on the throne and intellect in 
chains, it is easy to understand, as already ob- 
served, why such a mass of incongruities, errors, 
and superstitions as is upheld by the Romish 
church became a part of religious worship and 

1 Skeptical Era in Modern History, p. 72. 



62 EVOLUTION OF 

practise during the medieval period. The correct 
exercise of all the faculties of man's being is re- 
quired in order to preserve the proper equilibrium 
of his religious faith. Religion is no more safe 
unless understandingly sanctioned by intellect than 
reason is to be trusted without the morally re- 
straining force of a proper religion. But during 
this period of religious tyranny every attempt the 
intellect made to assert its rights of independent 
thinking was put down by the strong arm of the 
church. For advocating the Copernican theory of 
astronomy and the plurality of worlds Giordano 
Bruno was burned at the stake. And a few years 
later the immortal Galileo, fearing a similar fate, 
was constrained to kneel before the Holy (}) In- 
quisition and say, among other things: "I have 
been judged as being vehemently suspected of 
heresy, for having maintained and believed that 
the sun was the center of the world and immova- 
ble, and that the earth was not the center, and 
that it moved. Therefore wishing to efface from 
the minds of your Eminence and from all Catho- 
lic Christianity this vehement suspicion conceived 
justly against me, it is with a sincere heart and 
with faith not feigned that I abjure, curse, and de- 
test the above-named errors and heresies." Ac- 
cording to the principles of man's natural consti- 



CHRISTIANITY. 63 

tution, such a state of affairs could not always 
exist. The offended and indignant intellect was 
sure to revolt and issue a declaration of indepen- 
dence. Well has Hugh Miller said: "Precon- 
ceived opinion, whether it hold fast, with Lactan- 
tius and the old schoolmen, to the belief that there 
can be no antipodes, or assert, with Caccini and 
Bellarmine, that our globe hangs lazily in the 
heavens, while the sun moves round it, must yield 
ultimately to scientific truth. "^ 

It is a current belief that the Reformation was 
the direct means of the liberation of the intellect. 
It was, however, only one of the contributing fac- 
tors to this result. While the Reformation broke 
the power of Rome's universal supremacy, the 
early history of Protestantism shows that the in- 
tolerant spirit of dogmatism was transferred to 
the new order and that the people submitted to a 
new master. It was this spirit that led Luther to 
repudiate Zwingli, who on many points was nearer 
the truth than was Luther himself; that caused 
the Protestant Council of Zurich to drown Felix 
Mantz for a religious opinion now received as 
truth by a large part of Christendom; that was re- 
sponsible for that saddest blot on the career of 
Calvin — the commitment of Servetus to the stake; 

1 Testimony of the Rocks, p. 103. 



64 EVOLUTION OF 

and that caused Melancthon, the co-reformer of 
Luther^ to rejoice in the execution of heretics and 
to pronounce the burning of Servetus a "pious and 
memorable example for all posterity." Accord- 
ing to Ueberweg, Luther manifested a hostility 
toward science and philosophy as fierce as had 
been shown by any of the scholastics.^ "Luther 
and Melancthon were both violently hostile to the 
Copernican system in astronomy." But this in- 
tolerant spirit brought out of Catholicism by the 
early reformers afterwards became modified more 
in accordance with the true spirit of Christianity. 
Thus^ the Reformation contributed in a general way 
to the liberalizing movement that first made its 
appearance at a date anterior to the great relig- 
ious revival. 

During the fifteenth century Europe began to 
awaken from her long sleep of centuries, and made 
decided progress along intellectual lines. To this 
result a number of causes contributed — the de- 
cline of feudalism, the discovery of America, the 
invention of the art of printing, and perhaps above 
all else the revival of letters. While the Turks 
were overrunning the Eastern Empire, students 
fled westward into Italy, bringing with them their 
literary treasures of antiquity, many of which 

2 History of Philosophy, Vol. II, p. 17. 



CHRISTIANITY. 65 

were unknown in Western Europe before that 
time. A love for classical study, amounting nearly 
to a passion, sprang up in Italy, and students from 
Northern Europe journeyed there in order to ob- 
tain a knowledge of the Greek and Latin classics. 
The discoveries in physical science and the ad- 
vances made in modern philosophy, aided by the 
advantages which the successes of the Reformation 
afforded, finally completed the liberation of the 
intellectual powers. 

With the complete liberation of the intellectual 
faculties, however, a reaction set in. The Italian 
Renaissance was decidedly skeptical in spirit. Be- 
ing in chief part a revival of Paganism, it could 
not but develop a strong anti-Christian sentiment. 
Thenceforth a line of skeptical writers and rea- 
soners can be traced. Intoxicated with successes 
in the departments of physical science and philo- 
sophical inquiry, the proud intellect finally en- 
croached upon religion until evangelical Chris- 
tianity was almost threatened with extinction. This 
period became known as the "age of reason," and it 
culminated, in France, in the wild delirium of that 
terrible revolution in which immorality held high 
carnival, all religion was trampled under foot, 
and the God of heaven declared dethroned. The 
same evil influences at work in England were pre- 



66 EVOLUTION OF 

vented from reaching such a climax of insanity by 
the strong antidote furnished by the Wesleys in 
the revival of evangelical religion. And Dorches- 
ter^ quotes a writer in the Index as saying that 
"all the great men who took part with Mr. Paine 
in laying the foundations of the government of 
the United States, with very few exceptions, held 
the same theological sentiments, although they did 
not publicly identify themselves with him in his 
attacks on the church and its religion. And they 
would have completely revolutionized the senti- 
ments of the American people but for the influ- 
ence of George Whitefield and John Wesley." 

Thus, the period of excessive intellectual opera- 
tion was followed by a religious revival, which 
again emphasized the claims of religion upon the 
hearts of men. During the last century, however, 
the progress and the claims of science have again 
exerted a tremendous influence upon the position 
occupied by religion. But already we can see the 
light of a religious revival purer in its forms 
than those that have gone before. All hail the 
dawn of a better day when Religion, stripped of 
all extraneous, evanescent superstitions, useless 
forms and ceremonies, and clad only in the royal 
robes of abiding truth and righteousness, shall 

1 Problem of Religious Progress, p. 106. 



CHRISTIANITY. 67 

mount the throne of the soul's affections crowned 
Queen of the race! 

Though regretting that so much calumny, bit- 
terness, and violence has characterized these im- 
portant movements in past history, we rejoice in 
the advantages that have accrued to mankind. 
Counteraction is manifested everywhere in nature. 
Centrifugal force and centripetal force, attraction 
and repulsion, are examples of the law of antago- 
nism. And no true social progress can be made 
without a proper reciprocal action of the religious 
and intellectual faculties. 

"The spirit of inquiry and investigation may 
sometimes be bold, rash, irregular, discarding all 
responsibility. It may push sacred and well-es- 
tablished principles into temporary peril, with no 
just vindication for such conduct. But inquiry is 
the path of individual improvement, a normal 
state . . . Does it sometimes seem irregular and 
destructive? So is all progress, for it is the ad- 
vance of living elements over the decayed. It is 
unavoidable that sharp criticisms, friendly, un- 
friendly, and even destructive will arise to test 
truth. By such tests, piercing to the core, we get 
rid of old superstitions and husks destitute of 
vitality."-^ 

1 Problem of Religious Progress, pp. 97, 98. 



68 EVOLUTION OF 

"As if religion were intended 
For nothing else but to be mended.*' 

—Butler. 

There are still persons, however, who sincerely 
think that if they were forced to believe that the 
world is really round and revolves, or that the 
moon possesses no light of its own but reflects the 
light of the sun, their faith in the Bible would be 
almost shattered. Such confusion of ideas is the 
result of failure to discriminate properly between 
those things that are purely religious and thus 
the subject of revelation, and those that naturally 
belong to the domain of intellect. What has the 
shape or the motion of the earth to do with the 
questions of faith and of morals? What bearing 
has the condition of the moon on the subject of sal- 
vation and the road to heaven? Since religion nat- 
urally sanctifies everything that is believed to be 
true, men have always incorporated into their 
creeds many beliefs of a secular nature which will 
not bear the scrutiny of a searching investigation. 
These crudities must be purged out; the result will 
be a purer and lasting faith. 

We have seen that religion, when exercised in- 
dependently of an approving intelligence, sinks 
to the level of a repulsive superstition, and that 
reason, freed from the controlling influences of a 



CHRISTIANITY. 69 

holy religion, leads to immorality and atheism. It 
is unnecessary, however, for society to be divided 
into two great warring camps in order to secure 
general progress. An equilibrium can be reached 
in each individual by a proper recognition of both 
the religious and the intellectual faculties. The 
norm is reached through their reciprocal action. 
Belief alone is not sufficient; for a man can have 
faith in that which is erroneous as well as in that 
which is true, and an appeal must be made to his 
knowing faculty in order to enlighten him in that 
which is really truth. Almost every man is con- 
scious of some change or modification of his re- 
ligious beliefs occasioned by the development of 
his understanding. Clement of Alexandria has 
said, "They say that a man can be a believer with- 
out learning; so, also, we assert that it is impos- 
sible for a man without learning to comprehend 

the things which are declared in the faith.**^ 
1 Stromata, Book I, Chap. VI. 



NECESSITY AND NATURE 

OF A 

DIVINE REVELATION 



CHAPTER IV. 
NECESSITY OF A DIVINE REVELATION. 

Our brief examination of man's mental and moral 
constitution has shown that he ranks not only as 
an intellectual subject, but as a religious being 
as well, by his possession of moral faculties and 
an innate disposition impelling him to worship. 
Our object in the present chapter is to show that 
he does not possess the means of effecting his 
own moral regeneration and that hence there is 
necessity of a divine revelation. To state the sub- 
ject differently, we propose to make clear this im- 
portant fact: that subjective truth is not sufficient 
to secure redemption from his fallen condition in 
sin. It is maintained by some that sufficient light 
is revealed subjectively in the human consciousness 
and that therefore there is no need of an objective 
revelation; that is, a revelation made to him. Now, 
in the first place, we observe that if sufficient light 
had always shone in the inner consciousness to 
guide man's feet in the pathway of peace to the 
goal of righteousness, then we might, it seems, be 
able to discover some such fruits of its workings. 
But in all the recorded history of the human race 
we find no such results. Sinful man, left to him- 
self, has ever gravitated downwards to moral, so- 



74 EVOLUTION OF 

cial, and political ruin. Others maintain that the 
revelation which God has made of himself in na- 
ture is sufficient to elevate mankind^ but the same 
test that we have applied to subjective revelation 
convinces us otherwise. "Undoubtedly the works 
of the Almighty influence wonderfully the human 
mind. They exalt, overawe, delight, and expand 
the soul ; they sometimes hush to silence, or awaken 
praise, create ennobling images or kindle poetic 
fires; but it is exceedingly questionable whether 
they ever do more than render active what is al- 
ready latent in the man. But be that as it may, 
though nature may quicken the muse of the poet 
and the genius of the artist, and although it may 
at times stimulate devotion, it is practically power- 
less to reclaim the wanderer from right, to pur- 
ify the heart of the vicious, or to restore hope to 
the despairing. 

"The sun that rolls resplendently in space, 
whose brightness is the shadow of its Creator's 
glory, subtle and penetrating though its light may 
be, invading chambers of densest ignorance and 
inundating dens of vice, never yet has flooded the 
benighted intellect with healing radiance or quick- 
ened into moral fruitfulness the barren conscience. 
The humblest roadside preacher in his poverty has 
made more converts to virtue's cause than has the 



CHRISTIANITY. 75 

king of day in all the fulness of his insufferable 
splendor. Ocean in its vastness — a world of water 
rising in mists and ascending in waves to salute 
a world of fire — awakens not with the thunder 
of its rolling billows the penitence of the prodi- 
gal; and neither does its majestic and appalling 
power rescue the dissolute and depraved. The 
sweet saintly life of a Christian mother has done 
more to save the sea-boy from eternal ruin than 
all the mighty headstrong waters that swirl in 
tempests or sleep in calms. They who dwell 
among the mountains, who inhabit solemn soli- 
tudes, who gaze on the untrodden snows of alti- 
tudes beyond their reach, and who are familiar 
with the antheming winds as they traverse the pine 
forests whose roots cling to inhospitable rocks, are 
no better, no purer, than they who tread the muddy 
streets and gaze continually on the blank, monot- 
onous houses of great cities. 

"The poorest mission in the most squalid quarter 
of a dense metropolis will do more real work in 
a year for virtue and piety than the beauty of Ch:s,- 
mounix or the savage grandeur of the Engadine 
will accomplish in an age. Morally, the Sunday- 
school children of a country are worth more than 
all the stars that shine in heaven or all the flowers 
that gleam on earth, and in things pertaining to re- 



76 EVOLUTION OF 

generation the Judsons and Cloughs are of more 
value than the Himalayas; and every Christian 
laborer consecrating the meager est talents to the 
Master's cause is of more importance than wooded 
dell, savage glen, majestic cataracts, and cloud- 
crowned mountains."^ 

Nor does the developing intellect which elevates 
religion from the lowest forms of nature- worship 
solve the problem of moral renovation. In Egypt, 
where flourished one of the most brilliant civili- 
zations of antiquity, the people worshiped such de- 
basing objects as bulls and birds, flies and onions, 
and were swamped in the filth and the miasma of 
a moral quagmire. And when the stage of anthro- 
pomorphic polytheism is reached, where all the 
phenomena of nature is conceived to be the direct 
workings of superior man-like beings, the moral 
result remains unchanged. Sinful man in ascrib- 
ing character to these imaginary gods can only 
conceive an image like unto himself. They are like 
the half-mythical Spectre of the Brocken in the 
Hartz Mountains. As the observer on Mount 
Brocken sees in the mists a huge, undefined image 
of himself; so the heathen, unavoidably attribut- 
ing his own character to his creations of fancy, be- 
holds merely the projected shadow of himself. 

1 Lorimer, Isms Old and New, pp. 115-117. 



CHRISTIANITY. 77 

Even a superficial examination of heathen 
mythology will show the sinful character ascribed to 
their objects of worship. In Hindu mythology, In- 
dra, the god of rain, is conceived to be a carnal 
monster guilty of adultery. Brahma, the first per- 
son of the Hindu Triad, is said to have had an 
unholy lust for his own daughter Satarupa. While 
Parasu-Rama, one of the avatars of the gods, is 
reported to have "killed all the warriors of the 
world twenty-one times to avenge the death of his 
father.*' 

This principle was recognized long ago by Cic- 
ero, who said, "Instead of the transfer to man of 
that which is divine, they transferred human sins 
to the gods, and then experienced again the nec- 
essary reaction." And when, therefore, the devo- 
tees "experience again the necessary reaction," it 
is clear that they become like their gods in moral 
character. "They that make them are like unto 
them; so is every one that trusteth in them." 
Psa. 115:8. 

Plato was aware of this moral reaction when, in 
his "Republic," he advised that the foul deeds as- 
cribed to the gods be not recited in public lest the 
youth be excited to the commission of crimes. Aris- 
totle also advised that the exhibition of the statues 
and paintings representing the indecent actions of 



78 EVOLUTION OF 

the gods should be restricted to such temples as 
were devoted to those idols which presided over 
sensuality. But even such limitation could not 
avert the dreadful consequences; for the very be- 
lief that such was the character of the sanctioned 
objects of devotion would transform the worship- 
ers into the same moral image. The result has al- 
ways been the same in all countries and among 
all peoples. The gods of the Scythian tribes who 
invaded and subverted the Western Roman Em- 
pire were believed to be hero-kings, cruel and 
bloodthirsty, and their worshipers were like them. 
Kali, the wife of Siva, one of the popular god- 
desses in Hindu mythology, was conceived to be 
a most inhuman, furious character, delighting in 
bloodshed and adorned with human heads. Is it 
a marvel, then, that her worshipers were heart- 
less and cruel, offering up human sacrifices in her 
honor until the atrocious practise was suppressed 
by the British Government during the last century ? 
As a result of the licentious character of the Hindu 
gods, we find attached to the temples in Southern 
India thousands of prostitutes, the public property 
of those who worship at the shrines. 

Walker quotes Tholuck, writing on the influ- 
ence of heathenism in the past, thus: "We should 
naturally suppose that among so great a variety 



CHRISTIANITY. 79 

of gods, of religious actions, of sacred vows, at 
least some better feeling of the heart must have 
been excited; that at least some truly pious senti- 
ments would have been awakened. But when we 
consider the character of these superstitions, and 
the testimony of contemporaneous writers, such 
does not appear to have been the fact. Petroni- 
us's history of that period furnishes evidence that 
temples were frequented, altars crowned, and 
prayers offered to the gods, in order that they 
might render nights of unnatural lust agreeable; 
that they might favor acts of poisoning; that they 
might cause robberies and other crimes to prosper." 

But would not the general conditions be altered 
by the development of the intellectual powers? 
When philosophical reasoning dethrones anthro- 
pomorphic polytheism and gives a more exalted 
conception of the divine power and of human duty, 
does not moral regeneration result? It is a favo- 
rite notion with certain visionaries that the sal- 
vation of the race can be effected through an edu- 
cational process. Freely admitting the value of 
intellectual enlightenment, we dissent from the 
opinion that it is sufficient. Let us attend to some 
of the facts in the case. 

In all the history of heathenism the places where 
intellect received its greatest development, as all 



80 EVOLUTION OF 

will allow, was in Greece and Rome. Here we 
have a galaxy of philosophers and moralists whose 
attainments still surprise, delight, and charm the 
world. In Athens, do we not find Socrates walk- 
ing about the streets discoursing on the subject of 
one God and immortality? And does not the im- 
mortal Plato proclaim God to be a God of love, 
and enunciate an ethical standard of human duty? 
And when this intellectual epoch in Greece reached 
its zenith in the genius of the mighty Aristotle, 
"the master of those who know," was not the world 
well started on its road to regeneration? No; its 
course was absolutely unchanged. 

Dionysius of Halicarnassus, as quoted by 
Walker, refers to the efforts of the philosophers to 
refine the popular faith, treating the actions as- 
cribed to the gods as allegories, and says: "There 
are only a few who have become masters of this 
philosophy. On the other hand, the great and 
unphilosophic mass are accustomed to receive these 
narratives rather in their worst sense, and to learn 
one of these two things: either to despise the 
gods as beings who wallow in the grossest li- 
centiousness, or not to restrain themselves from 
what is most abominable and abandoned, when 
they see that the gods do the same.*'^ 

1 Philosophy of the Plan of Salvation, p. 37. 



CHRISTIANITY. 81 

The impotency of the philosophers' efforts to 
benefit mankind by the promulgation of truth was 
due to many unavoidable defects. In the first 
place, they were unable to arrive at anything 
like a uniform understanding of truth and human 
duty. So the line of philosophic thought bifur- 
cated in its chief representatives and grew further 
apart in their successors. Thus, the Epicureans be- 
lieved that the duty of man was to seek for happi- 
ness and that happiness was to be found in 
pleasure ; but disregarding some of the finer distinc- 
tions in the doctrine made by their founder, they 
were inclined to interpret it in a liberal manner, giv- 
ing themselves over to voluptuous indulgence. The 
Stoics, on the other hand, believed in an austere 
life of self-denial. With the moralists disagreeing 
and sometimes warring among themselves, their ef- 
forts could not be expected to produce a very no- 
ticeable effect for good upon the ignorant super- 
stitious populace. 

But one of the most serious obstacles to a ref- 
ormation through philosophical instruction lay in 
the absence of an authority to make these teach- 
ings obligatory. Had they even succeeded in find- 
ing the truth and proclaiming it uniformly, their 
precepts could have carried with them only the 
weight of human authority, and such authority 



82 EVOLUTION OF 

is not sufficient to obligate the conscience. Con- 
science, we have shown, is a constituent of the re- 
ligious nature, and religion presupposes superhu- 
man authority; therefore the conscience refuses to 
act in its executive capacity when precepts are 
not sanctioned by the intellect as proceeding from 
a divine source. What was believed to be the will 
of the gods, however absurd in reality, would ob- 
ligate the conscience of a heathen; while a viola- 
tion of the most worthy precept of the philosopher, 
known to proceed only from a human source, would 
cause no action of the moral sensibility. What 
man could possibly feel remorse or strong com- 
punction of conscience for having disregarded an 
ethical precept of Aristotle .f* He might be intel- 
lectually convinced that it would be for his best 
good to observe it , but he could never feel 
that he had committed a serious offense in 
violating it, unless he could be induced to 
believe that it was an authoritative expression of 
the will of some higher power. 

The greatest difficulty, however, is found in the 
utter inability of human instruction to change the 
moral disposition of men. Good moral teaching 
alone can not effect this transformation. Of all 
the religious systems of the world, Christianity 
alone excepted. Buddhism probably presents the 



CHRISTIANITY. 83 

grandest ethical standard. A few verses selected 
from the famous poem "Light of Asia/' by Edwin 
Arnold, will illustrate its doctrine in this respect. 

**Evil swells the debt to pay, 
Good delivers and acquits; 
Shun evil, follow good; hold sway 
Over thyself. This is the WAY. 

'^Naught from the helpless gods by gift and hymn 
Nor bribe with blood, nor feed with fruits and 
cakes : 
Within yourselves deliverance must be sought; 
Each man his priso,n makes. 



''The third is sorrow ^s ceasing. This is peace 
To conquer love of self and lust of life, 
To tear deep-rooted passion from the breast, 
To still the inward strife; 

''For love, to clasp Eternal Beauty close; 

For glory, to be lord of self; for pleasure, 
To live beyond the gods; for countless wealth. 
To lay up lasting treasure. 

"Of perfect service rendered, duties done 

In charity, soft speech, and stainless days; 
These riches shall not fade away in life 
Nor any death dispraise. 

"Then sorrow ends, for life and death have ceased; 
How should lamps flicker when their oil is , spent? 
The old sad count is clear, the new is clean; 
Thus hath a man content.'* 

This is a beautiful moral standard; but, alas! 
how is sinful man to attain unto it.^ Buddhism 



84 EVOLUTION OF 

furnishes no living God to reach down his arms of 
love and lift man from the slough of moral cor- 
ruption into which he has fallen. It only tells 
him of the lofty place where he ought to stand, 
without infusing into his heart a love for the 
right. The insufficiency of such a system is shown 
by the fact that the hundreds of millions of be- 
lievers in Buddhism have never been able to reach 
the standard, but are to this day cursed with ig- 
norance, superstition, and moral defilement. 

Such has been the failure of all philosophy con- 
cerning good through all the ages — it could not 
transform the affections of men from the love of 
sin to the love of righteousness. All the baser 
passions of his nature warred against a standard 
of right-doing. As Pythagoras is reported to have 
said: 

'*A fatal inbred strife doth lurk within, 
The cause of all this misery and sin." 

And Seneca of Rome, one of the most excellent 
moralists — judging from his precepts only — that 
heathenism has produced, asserts, "It was the 
complaint of our ancestors, as it is our own, H 
will be that of posterity, that morals are subverted, 
that corruption reigns." Again, he says: "The 
human mind is by nature perverse, and strives for 
what is forbidden. Our fault is not external to us. 



CHRISTIANITY. 85 

it is within us; and it cleaves to our souls!" 
Wretched man! The Hebrew prophet scarcely 
describes man's condition in better words : "Can the 
Ethiopian change his skin, or the leopard his 
spots? Then may ye also do good, that are ac- 
customed to do evil." Jer. 13:23. 

In the following chapter we shall find that a 
strong element of a positive character is required 
in order to effect moral restoration. Intellectual 
culture alone does not suffice; for the testimony 
of history shows that men of the greatest intel- 
lectual attainments have been of evil and immoral 
character. Xerxes was a mental genius, yet he 
was a wretched tyrant, heartless and cruel. Alex- 
ander the Great, who had for his preceptor the 
immortal Aristotle, possessed tremendous abilities 
and conquered the world; yet he was a moral de- 
generate, and he died at the age of thirty-two of 
a fever resulting from his drunken revelries. Nero 
was a pupil of Seneca, but a more abandoned 
profligate and dissolute character has never walked 
the earth. Robert Burns, the gifted poet, "failed 
not to put in practise one part at least of his ribald 
song, 'to riot all the night.' " Goethe, excellent phil- 
osopher and poet though he was, restrained not the 
fierce passions of his nature, but "trifled with fe- 
male affections" for years. And Byron was a 



86 EVOLUTION OF 

noble spirit, but prone to wander in the ways of 
evil. Surely the great apostle to the Gentiles ut- 
tered the truth when he said, "The world by wis- 
dom knew not God." 

"Surely if there ever was an opportunity for 
man to do without an outward revelation from 
God, it was in the heydays of Greece, when such 
a galaxy of genius adorned the world as has never 
been surpassed in after-times. If human philoso- 
phy could regenerate mankind, surely the coun- 
try of Plato and Socrates, of Aristotle and Pytha- 
goras, would have become a model of virtue. And we 
do not deny that the Hellenic soil brought forth 
some choice fruits. It nourished a heroic patriot- 
ism which still, after the lapse of two thousand 
years, makes the pulse bound at the names of 
Marathon and Thermopylae; it covered the land 
with the most lovely creations of art, and in the 
wide sphere of intellectual achievement it erected 
monuments that will last while the world endures. 
But the genius of Greece lamentably failed when 
it came to expound the relations of God to man; 
its force was destructive, not constructive. It ex- 
ploded the airy fabrics of primeval nature- wor- 
ship; it expelled the Dryads from the woods and 
the Naiads from the fountains; it dethroned the 
Thunderer, and turned the laugh against gloomy 



CHRISTIANITY. 87 

Dis; but it could not construct a new religion; it 
failed utterly to erect any bulwark against the 
tide of human passion, and did not stop for a day 
the decay of Grecian morals/'^ 

Thus, all the influences of the developing intel- 
lectual faculties failed to rescue the society of 
Greece from the awful current of immorality that 
was sweeping it onward to destruction. 

In concluding this chapter let us take a glance 
at the powerful influences for evil that were op- 
erating with the public sanction. Although the 
scene is not pleasing, it will impress upon the 
mind more effectively the utter failure of man in 
his best estate to redeem himself. A description 
of Roman morals will be reserved for a future 
chapter, but they were no improvement on Gre- 
cian morals — worse rather than better. 

The city of Corinth was devoted to the worship 
of Venus, the goddess of love — more properly lust. 
The historian is obliged to draw the veil over the 
deeds of darkness done in her honor; in fact, the 
most honored persons in the city were the sacred 
prostitutes consecrated to her worship. Accord- 
ing to Strabo, one temple possessed one thousand 
of these prostitutes. Such a thing in Corinth as 



1 Samuel Smith, Credibility of the Christian Re- 
ligrion, pp. 19, 20. 



88 EVOLUTION OF 

female virtue was scarcely known. Solon, the ven- 
erated Grecian sage and legislator, allowed in his 
laws that there should be "brothels and prostitu- 
tion." According to the laws of Lycurgus, in 
Sparta, stealing was protected and encouraged, 
punishment being administered only if one was so 
unskilful as to be caught in the act; weak children 
were exposed to the wild beasts on the mountains; 
and rape was frequently ordered by the citizens in 
order to replenish the inhabitants after a war. 

In Athens, the very center of intellectual activ- 
ity and culture, the lawful wife was practically 
relegated to the position of a slave, while the hus- 
band sought companionship with a brilliant, intel- 
lectual class of women known as hetairai; and De- 
mosthenes, in a speech, said that every Athenian 
husband had his hetaira, or other wife. Lucian, on 
the basis of a public rumor, even charged Socrates 
with "lending" his wife Xanthippe to Alcibiades, 
his pupil; and "it is certain that the philosopher's 
familiarities with the learned courtesan, Aspasia, 
has in better times covered his name with a heavy 
burden of suspicion, if not of scandal." If these 
reports are true, perhaps, after all, Xanthippe had 
some cause for the irritability of temper which 
caused her husband so much domestic infelicity ! 

But Athenian society was generally corrupt. I 



CHRISTIANITY. 89 

can not do better than to quote the words of Tefft 
on this point: "Think of their fine arts — their 
naked statuary, their lascivious paintings, their se- 
ductive poetry, their music accompanied by per- 
fectly nude dancers, all devoted to the propaga- 
tion of corrupt thoughts and practises, making such 
an exhibition as that of Phryne in the presence of 
the best society of all Greece possible. The story 
of this Phryne is, that, for a certain consideration, 
she was to divest herself of all her clothing, and, 
from a loftly elevation, descend slowly into the 
margin of the sea, in imitation of the imaginary re- 
turn of Venus to her native element. Her beauty, 
like that of Venus, was the marvel of her genera- 
tion; and this act, decked out in all the splendor 
of the highest Greek art and skill, so well able 
to fit all the accompaniments to the lewd occasion, 
was actually performed under the close observa- 
tion of men, women, girls, and little children, who, 
standing along the shore, made the welkin ring 
to their plaudits when the feat was over."! 
1 Evolution and Christianity, pp. 418, 419. 



90 EVOLUTION OF 



CHAPTER V. 

ESSENTIAL CHARACTER OF A DIVINE 
REVELATION. 

With the proof that all the light that is sub- 
jectively revealed in the human consciousness is 
not sufficient to regenerate mankind, we have es- 
tablished the necessity of an objective revelation; 
that is, a revelation made to man. We have seen 
that faith is blind, embracing with equal tender- 
ness the false as well as the true; that conscience 
follows and is dependent on faith; and that rea- 
son has never been able to devise and enforce a 
perfect standard for the moral elevation of the 
race. Therefore man must remain in doubt and 
error, groping his way in darkness, unless a su- 
pernatural light from on high shine on his clouded 
intellect and illuminate his benighted soul. This 
need has been so clearly apparent that all through 
the ages impostors and self-deceived enthusiasts 
have laid claim to miraculous powers or super- 
human authority in order to obligate the con- 
science of the people by their teachings and thus 
to institute new religions. The philosophers them- 
selves admitted the force of this principle, and 
therefore Socrates "expressed the conviction that 



CHRISTIANITY. 91 

a direct revelation is among the most probable and 
possible, as it is among the most indispensable, of 
heaven's gifts." In his "Dialogue on the Duties 
of Religious Worship/' Plato records the follow- 
ing conversation between Socrates and Alcibia- 
des: 

Socrates — "To me it seems best to be quiet; it 
is necessary to wait till you learn how you ought 
to behave toward the gods and toward men." 

Alcibiades — "When, O Socrates, shall that time 
be, and who will instruct me? for most willingly 
would I see this man, who he is." 

Socrates — "He is one who cares for you; but, 
as Homer represents Minerva as taking away 
darkness from the eyes of Diomedes, that he 
might distinguish a god from a man, so it is 
necessary that he should first take away the dark- 
ness from your mind, and then bring near those 
things by which you shall know good and evil." 

Alcibiades — "Let him take away, if he will, the 
darkness or any other thing: for I am prepared to 
decline none of those things which are commanded 
by him, whoever this man is, if I shall be made 
better."! 

And Plato himself felt the need of superhuman 
assistance, for he "more than once betrays his 

1 Ab quoted by Wakefield, Christian Theolog-y, p. 33. 



92 EVOLUTION OF 

longing for a divine helper. The obstacles to 
virtue, as he says, are great, and insurmountable 
to feeble man. Plato admits it with a spirit of 
sadness, and says it is the work of God to restore 
fallen humanity." In his "Second Book of the Re- 
public" he utters words that seem almost prophetic 
of a future Redeemer.^ 

Clement appears to have regarded the philoso- 
phers as having been inspired, for he refers to 
them as being "illuminated by the dawn of light": 
and again he says, "So, then, the barbarian and 
Hellenic philosophy has torn off a fragment of 
eternal truth."^ But these opinions regarding ob- 
jective revelation probably were not the result of 
direct inspiration, for the philosophers themselves 
claimed no such help, but were doubtless the de- 
ductions of the human reason based on a deep 
knowledge of man's constitutional make-up and 
requirements, connected with their conception of a 
beneficent God. 

Starting with the premise of a beneficent All- 
Father who desires the greatest good of the human 
race, and admitting the full extent of man's sin- 
fulness and inability to extricate himself from his 

2 See Clement of Alexandria, Stromata, Book V, 
Chap. XIV, for this and other references to a cominir 
Redeemer; in Ante-Nicene Fathers (Chas. Scribner's 
Sons, New York), Vol. II. 

3 Stromata, Book I, Chap. XIII. 



CHRISTIANITY. 93 

fallen condition, let us proceed by a deductive proc- 
ess to outline the necessary characteristics of an 
effective revelation. 

1. It must supply that lack in all human sys- 
tems — a knowledge of the relation of men to 
God and to each other. We have seen that on 
this point the philosophers signally failed, be- 
ing unable to provide a proper rule even of human 
duty. 

2. It must necessarily be accommodated to the 
human condition and understanding. It is evi- 
dent that man can not rise to the heights of the 
Infinite, and therefore the Divine would be ex- 
pected to condescend to the plane of humanity. 

3. Such a revelation must be authoritative in 
order to form the basis of a religious system that 
will obligate the conscience and thus enforce its 
requirements; for we have already observed that 
unless a moral code is sanctioned by the intellect 
as having proceeded from an authoritative source, 
conscience refuses to perform its executive work; 
in other words, human precepts can not obligate 
the conscience. Thus, it is said that "Colton wrote 
more moral maxims than any other man of his age, 
and violated them all." 

4. It must be super naturally revealed in order 
to receive the sanction of intellect as an authorita- 



94 EVOLUTION OF 

tive expression of the divine will. There are men 
who profess to believe in religion and yet seek 
to eliminate from its account all idea of the mirac- 
ulous. A moment's reflection, however, ought to 
convince any one that such a course would prove 
the negation of all positive religion. As he is men- 
tally constituted, man can not possibly believe 
a thing to be of divine authorship if it bears no 
stamp of superhuman power. So well is this prin- 
ciple understood that religious founders all through 
the ages have laid claim to miraculous powers. 
When, therefore, these miraculous powers are be- 
lieved to exist, the followers can not avoid re- 
garding their leader as a minister of God bear- 
ing an authoritative message; and this belief in 
his instruction and its origin obligates their con- 
sciences accordingly. But if subsequent investi- 
gation reveals the fact that the entire proceeding 
was an extravagant assumption, intellect re- 
volts, faith finally acknowledges the deception that 
she embraced, conscience refuses longer to en- 
force its claims, and the whole system falls to the 
ground inert and lifeless. Therefore it is clear 
that an effective revelation from the Almighty must 
be accompanied by some form of supernatural 
manifestations. 

5. In order to be adapted to the universal pur- 



CHRISTIANITY. 95 

pose of elevating mankind from the lowest state 
of sin and ignorance to the highest pinnacle of 
purity and knowledge of the truth, it must nec- 
essarily be a gradual revelation. Substantial prog- 
ress is not the result of sudden, fitful leaps, but 
is a continual development. Man's nature is such 
that the acquisition of all knowledge must of ne- 
cessity be progressive, and not spasmodic. The 
hive-bee, with wonderful instinct, apparently in- 
herits about all of its stock of knowledge and 
seems to be able to construct its first honey-cells 
with as much precision and accuracy as the more 
experienced workers. No apparent difference can 
be detected between the work of the first dam 
constructed by a beaver and the work of his older 
associates. And a young chicken, it is said, will 
"pick up and swallow a fly, but cautiously avoid 
a bee of the same size and nearly the same form." By 
some means their knowledge seems to be handed 
down from generation to generation by inheritance. 
But with man the case is entirely different. He in- 
herits none of the acquired knowledge of his par- 
ents, but he receives instead something which none 
of the animal creation possesses and which a cer- 
tain writer describes as "an almost unlimited 
blank capacity of being taught."^ From being at 

1 Wilford Hall, Problem of Human Life, p. 427. 



96 EVOLUTION OF 

his birth about the least knowing of animal creat- 
ures he arises to the marvelous intellectual de- 
velopment of a Newton^ a Humboldt, or a Bacon. 
Now, as this is the order of individual progress, 
so, also, is it the law of national and universal de- 
velopment. And if mental or intellectual ad- 
vancement must be by easy steps, it is evident that 
moral, religious, and spiritual truth, which must 
first be comprehended and sanctioned by the mind 
in order to become an object of faith and con- 
science, must of necessity he revealed gradually. 
An ignorant, sin-bound savage can no more com- 
prehend or appreciate the more advanced princi- 
ples of spiritual truth than an infant can recite 
the multiplication table. Progressive instruction 
consistent with his condition is required. 

6. A revelation from God adequate to the needs 
of the race must be adapted to change the moral 
disposition of man. It will not be denied that 
this is a requirement of exceeding importance. A 
failure to accomplish this purpose is the common 
defect of every human religion and belief. What- 
ever excellencies they may possess, without ex- 
ception they fail in this one point and therefore be- 
come guilty of all; for of what practical worth are 
systems of doctrine, however grand, and moral 
precepts, however pure and lovely, if there is no 



CHRISTIANITY. a? 

accompanying power to produce their realization 
in the outward life? We have seen that the phil- 
osophers and the moralists sadly acknowledge the 
depravity of man — ^that the evil inheres in his na- 
ture and cleaves to his soul. Unhappy man! He 
loves to do evil; his affections run toward wicked 
things. How can his disposition be so trans- 
formed as to hate the very things that he now 
loves? The answer is found in the following 
affirmation. 

7. It is essential that a holy object of worship, 
kindly disposed toward the human race, be placed 
before sinful man as the subject of his devotions. 
On this point man has utterly failed to supply his 
need; for instead of furnishing gods of purity and 
of love, he has, to quote again the words of Cic- 
ero, "transferred human sins to the gods, and then 
experienced again the necessary reaction." But 
even if man were able to form the concept of a 
holy God, that belief would not alter his nature 
to holiness and love for him. Such a transforma- 
tion can be effected only by the manifestation of 
holy, divine love for fallen man, a revelation which, 
when impressed powerfully upon the soul, draws 
its wandering affections back to the source of all 
good. The more the mind dwells upon the moral 
purity of such a loving, worthy object of devo- 



98 EVOLUTION OF 

tion, the stronger will be its appreciation of such 
a beautiful character; and such contemplation and 
worship reacts upon the soul in love for holiness 
and hatred toward sin. And when this principle 
of pure love is received, the long pondered ques- 
tion of human duty is nearly solved. Plato clearly 
saw the need of brotherly love, but failed to find 
the way to produce it; for in his "Republic/' de- 
scribing an ideal state, he suggests that there be 
a community of wives, in order that the men might 
feel their equality and learn to love each other as 
brethren. It is imperative, therefore, that a di- 
vine revelation, in order to be effective, must make 
prominent the holiness of God and his love for 
sinful man; for only such a manifestation is able, 
in the nature of things, to accomplish his 
redemption. 

8. Finally, it is necessary that such manifesta- 
tions of the divine to man be expressed in writing 
and preserved. It is not probable that the Al- 
mighty would make revelations to all men equally, 
but only on special occasions and under certain fa- 
vorable circumstances. We have already shown 
that supernatural manifestations are necesssary in 
order to assure men of the direct action of God. 
Now, if such displays of the divine power were 
made to all men alike, they would lose their mi- 



CHRISTIANITY. 99 

raculous character in the human estimation and 
sink to the level of a common phenomenon; and 
thus the object of their exhibition would be de- 
feated. And if there is this necessary economy 
in the display of the divine powers^ it is evident 
that such manifestations must be narrated in writ- 
ten form in order that the facts be kept inviolate. 
This thought is all the more convincing in the 
light of the proposition already advanced — that 
any successful scheme for the redemption of man 
must be made known gradually in accommodation 
to his constitutional requirements. 

But the evidences in favor of a written revela- 
tion are conclusive when we consider that almost 
the entire general progress of the race, socially, 
morally, and intellectually, hinges upon the de- 
velopment of language and of the art of writing. 
Darwin says, "A complex train of thought can 
no more be carried on without the aid of words, 
whether spoken or silent, than a long calculation 
without the use of figures or algebra."^ Sussmilch 
long ago argued that language was impossible 
without thought and that abstract thought was im- 
possible without language. But we may safely as- 
sert that the advancement both of thought and of 
language is largely dependent upon writing; for 

1 Descent of Man, p. 85. 



100 EVOLUTION OF 

written documents conserve the knowledge and the 
attainments of the past, leaving the intellect free 
to pursue its course in quest of new triumphs. If 
it were not for our ability to put thoughts on pa- 
per, the reader would not now be considering 
these propositions upon which the mind of the 
writer has been engaged. And if the revelations 
of God made to men were not reduced to writing, 
their force and authority would inevitably become 
dissipated through succeeding generations by the 
inability of oral tradition to transmit them unim- 
paired. 

This necessity of the faithful preservation of 
religious ideas is so clearly evident that most of 
the religions whose devotees have advanced suf- 
ficiently in intellectual knowledge to make their 
recording possible have their sacred written narra- 
tives or books of religion. To illustrate this point, 
I need but refer to the Nine Classics of the Chi- 
nese, the Tablets and Prisms of the Chaldeans, 
the Vedas of the Hindus, the Zend-Avesta of the 
Persians, and the Koran of the Mohammedans. 

Now, in the light of all these deductions — ^these 
necessary requirements of universal humanity- 
let me ask. Has such a revelation been given? The 
answer is found in that revelation which God 
made to Israel and through Israel to the world — 



CHRISTIANITY. 101 

THE CHRISTIAN SCRIPTURES. No other 
religion meets all these requirements of the human 
constitution; therefore the religion of the Bible is 
the only true religion, 

** 'Tis revelation satisfies all doubts, 
Explains all mysteries except her own, 
And so illuminates the pathway of life 
That fools discover it, and stray no more.^' 

—Cowper. 

We wish to observe, however, that the Bible is 
only a record of the divine revelation. As Pro- 
fessor Drummond has said, "The Bible came out 
of religion, not religion out of the Bible. The 
Bible is a product of religion, not a cause of it."^ 
But this sacred record of the divine manifestations 
upon which the Christian religion is based contains 
blessed promises of what God will yet accomplish 
in behalf of the race, and therefore the WORD 
comes to us as a lamp unto our feet and a light 
unto our path. Psa. 119:105. 

Since this revelation alone meets the religious 
requirements of mankind and endures every ra- 
tional test, we accept it as of divine origin, and 
from this time forward we shall appeal to the 
Bible as an authoritative standard. 

1 Drummond's Addresses, p. S31. 



102 EVOLUTION OF 

CHAPTER VI. 
GOD'S COVENANT WITH ABRAHAM. 

We now come directly to a consideration of the 
revelation which God has given to man. After 
the fall in Eden, God, according to the record 
in Genesis, made himself known in some manner 
to the antediluvians. During that period, how- 
ever, we discover but few indications of any fu- 
ture plan of redemption. But coming forward to 
the time of Abraham, we find a wonderful revela- 
tion of his future workings made known unto that 
patriarch. With the departure of Abram from 
Ur of the Chaldees, Hebrew history opens, and 
a new era of heavenly inspiration begins. This 
introduction is set forth in beautiful words in a 
prayer offered by his descendants in the days of 
Nehemiah: "Thou art the Lord the God, who didst 
choose Abram, and broughtest him forth out of 
Ur of the Chaldees, and gavest him the name 
of Abraham: and foundest his heart faithful be- 
fore thee, and MADEST A COVENANT WITH 
HIM." Neh. 9:7, 8. 

The Chaldeans, we know, were idol-worshipers. 
How Abraham, under polytheistic surroundings 
and influences, came to be a faithful man, with a 



CHRISTIANITY. 108 

knowledge of the one true God, the sacred narra- 
tive does not inform us; but a venerable tradition 
represents him as turning from their custom-sanc- 
tioned idolatrous worship to a simpler and purer 
faith. "The mythical story of his conversion is 
not without beauty and instructiveness. It rep- 
resents Terah, his father, as a maker of wooden 
idols; and shows how the son's antagonism to the 
corruption of religion, which the business sym- 
bolized, developed and culminated. Being left one 
day in charge of the stock in trade, Abraham was 
profoundly impressed at the folly and supersti- 
tion of a woman, who devoutly brought food to 
satisfy the hunger of things, which though they 
had mouths, could not eat, and which were as un- 
able to appreciate gifts as they were to appro- 
priate them. But his indignation grew fiercer, 
and his views of duty clearer, when an aged man 
entered his tent and desired to purchase of his 
wares. 

" 'How old art thou?' 

" 'Threescore years.' 

" 'What, three score years !' answered Abra- 
ham, 'and thou wouldst worship a thing that my 
father's slaves made in a few hours .^ Strange 
that a man of sixty should bow his gray head to 
a creature such as that.' 



104 EVOLUTION OF 

"Unable longer to restrain his scorn^ and rea- 
son asserting its sovereignity over conflicting 
doubts, after the departure of his would-be cus- 
tomer he broke all the idols to pieces except one. 
The largest one he spared, and placed in its hands 
the hammer which had served him in his icono- 
clasm. When Terah returned, he was filled with 
horror and consternation at the work of destruc- 
tion which he beheld, and angrily demanded the 
name of the irreverent wretch who had dared to 
raise his impious arm against the gods. 

" 'Why,' quietly replied the then youthful pa- 
triarch, 'during thine absence a woman brought 
them food, and the younger and smaller ones im- 
mediately began to eat. The older and stronger 
god, enraged at their unmannerly boldness, took 
the hammer which you see in his hands, and 
crushed them all before him.' 

" 'Dost thou deride thine aged father ?' cried 
Terah. 'Do I not know that they can neither 
move nor eat?' 

" 'And yet thou worshipest them,' exclaimed 
Abraham; 'and thou wouldst have me worship them 
as well.' 

"This rebuke was too much for the outraged 
parent, and, consequently, according to the legend, 
he sent the wayward youth to the king for admoni- 



CHRISTIANITY. 105 

tion and correction. When Nimrod heard the ac- 
count of his infidelity and impiety, instead of con- 
demning him hastily and harshly, he sought to win 
him to some form of faith. 

" *If thou canst not adore the idols fashioned 
by thy father,' said the accommodating monarch, 
'then pray to fire.' 

" *Why not to water, which will quench the 
fire.?' 

" *Be it so ; pray to water.' 

** 'But why not to the clouds, which hold the 
water ?' 

" 'Well, then, pray to the clouds.' 

" 'Why not to the winds which drive the clouds 
before them ?' 

" 'Certainly, please yourself; pray to the winds.' 

" 'Be not angry, O king,' finally replied Abra- 
ham. 'I can not pray to the fire, or the water, or 
the clouds, or the winds, but to the Creator who 
made them: him only will I worship.' Neither 
would he be persuaded to adore the sun, moon, and 
stars, for he discerned that they were not station- 
ary, and he said, as he contemplated the heavens, 
*I like not things that set; these glittering orbs are 
not gods, as they are sub j ect to law : I will worship 
him only whose law they obey.' "^ 

1 Lorimer, Isms Old and New, pp. 41, 42. 



106 EVOLUTION OF 

Wliether Abraham really was an idolater in his 
youth and afterwards turned from idol-worship, we 
can not say positively; but according to Josh. 
24:2 his father was an idol- worshiper. It is 
probable that the knowledge and the worship of 
the one true God was handed down through a con- 
tinuous succession of monotheistic believers until 
this time; for Abraham was born only two years 
after the death of Noah, being the tenth genera- 
tion from Shem and the twentieth from Adam, ac- 
cording to the genealogy in Genesis. Of so much 
we are certain from the inspired narrative — Abra- 
ham during his lifetime enjoyed such close asso- 
ciation with the Almighty "that he was called the 
friend of God/' and that he was separated from 
his evil contemporaries in order to start a new na- 
tion so as to preserve the knowledge and the wor- 
ship of the one true God in the world. Though 
polytheism reigned everywhere, yet we have good 
grounds for believing that back of all the world's 
idolatry there existed a primitive monotheism. As 
Na,ville is reported to have said, "The idea of one 
God is primitive and fundamental; polytheism is 
derived. A forgotten monotheism slumbers under 
the multiform worship. It is the secret stock from 
which the latter grew; but the exuberant offspring 
consumed the whole strength of the parent tree." 



CHRISTIANITY. 107 

We are aware that some scholars assert that 
the original religions of the world were idola- 
trous, but such conclusions are based principally 
upon the most ancient records of heathen nations 
obtainable at the piesent time. If a pure monothe- 
ism existed primitively, the knowledge of it would 
probably be lost among those nations that drifted 
entirely into heathenism; for, the art of writing 
being unknown in those early times, there would 
have been no successful way of transmitting it, ex- 
cept orally among a people that remained uncor- 
rupted. Numerous scholars, however, maintain 
that there is a strong presumption in favor of a 
primitive unity of belief in the fact that the an- 
cient designations of Deity — the Greek Zeus, the 
Sanskrit Deva, the Gothic Tins, the Latin Deus, 
the Scandinavian Tyr, the old German Ziu, and the 
Anglo-Saxon Tiu — are doubtless kindred in origin, 
proceeding from the same stock. Robert Flint 
gives us a long list of scholars of consummate abil- 
ity who assert primitive monotheism. ^ Among the 
number appears such names as Rawlinson, Glad- 
stone, Herbert, Bryant, and Cudworth. 

But who can read the book of Genesis and fail 
to see that the God of heaven stands revealed in a 
class by himself, even in the first few chapters, 

1 Encyclopedia Britannica, Art. Theism. 



108 EVOLUTION OF 

during man's primitive state? The narrative of 
his dealings with men contained therein was pre- 
served in some manner (probably orally among 
monotheistic believers, as before mentioned) until 
it could be committed to writing. 

The idea of a primitive monotheism from whicli 
man departed when he fell away into sin is like- 
wise asserted by the apostle Paul, who, in de- 
scribing the condition of the heathen nations, says : 
"When they knew God, they glorified him not as 
God, neither were thankful; but became vain in 
their imaginations, and their foolish heart was 
darkened. Professing themselves to be wise, they 
became fools, and changed the glory of the uncor- 
ruptible God into an image made like to corrupti- 
ble man, and to birds, and four-footed beasts, 
and creeping things. . . . Who changed the truth 
of God into a lie, and worshiped and served 
the creature more than the Creator." Rom. 
1:21-25. 

If this original knowledge of God had not been 
conserved in the family of Abraham, it is probable 
that the entire world would have been plunged 
into the depths of heathenism. And if with the 
progress of intellectual development they should 
have arisen subsequently to the point of despising 
even the highest form of polytheism, in the ab- 



CHRISTIANITY. 109 

sence of a positive authoritative religion they 
would probably have gone onward into general 
skepticism. 

The Scriptural narrative of the call of Abraham 
opens with the words: "Now the Lord had said 
unto Abram, Get thee out of thy country, and 
from thy kindred, and from thy father's house, 
unto a land that I will show thee; and I will make 
of thee a great nation, and I will bless thee, and 
make thy name great; and thou shalt be a bless- 
ing. . . . And in thee shall all families of the 
earth be blessed." Gen. 12: 1-3. Following this 
instruction, he departed, and came into the land 
of Canaan. "And the Lord said unto Abram . . . 
Lift up now thine eyes, and look from the place 
where thou art northward and southward and east- 
ward and westward: for all the land which thou 
seest, to thee will I give it and to thy seed." Chap. 
13:14, 15. " And the Lord brought him forth 
abroad, and said, Look now toward heaven, and 
tell the stars, if thou be able to number them; and 
he said unto him. So shall thy seed be." Chap. 
15:5. "In the same day the Lord made a cove- 
nant with Abram, saying. Unto thy seed have 1 
given this land, from the river of Egypt unto the 
great river, the river Euphrates." Ver. 18. 

"And when Abram was ninety years old and 



no EVOLUTION OF 

nine, the Lord appeared to Abram, and said unto 
him, I am the Almighty God; walk before me, and 
be thou perfect. And I will make my covenant 
between me and thee, and will multiply thee ex- 
ceedingly. And Abram fell on his face: and God 
talked with him, saying, As for me, behold, my 
covenant is with thee, and thou shalt be a father 
of many nations. Neither shall thy name any more 
be called Abram, but thy name shall be Abraham; 
for a father of many nations have I made thee. 
. . . And I will establish my covenant between me 
and thee and thy seed after thee in their genera- 
tions for an everlasting covenant, to be a God unto 
thee, and to thy seed after thee. And I will give 
unto thee, and to thy seed after thee, the land 
wherein thou art a stranger, all the land of 
Canaan, for an everlasting possession." Gen. 
17: 1-8. "And in thy seed shall all the nations of 
the earth be blessed." Chap. 22: 18. 

The foregoing Scriptures include the principal 
promises contained in the Abrahamic covenant. 
On examination, we find that the subject bifur- 
cates, two great divisions being manifest. The 
first section relates to Abraham and his literal 
descendants — "I will multiply thee exceedingly"; 
'1 will make of thee a great nation." And con- 
nected with this, stands the promise of their lit- 



CHRISTIANITY. Ill 

eral inheritance of the land of Canaan — "Unto thy 
seed have I given this land." The second division 
is of world-wide importance — "I will make thee 
a father of many nations" ; "and in thee shall all 
families of the earth be blessed"; "in thy seed 
shall all the nations of the earth be blessed^ be- 
cause thou hast obeyed my voice." 

The full significance of these promises to the 
ancient patriarch can be realized only in the light 
of their fulfilment; therefore it will be necessary 
here to anticipate the future subject of the pres- 
ent work by a reference to subsequent history. 

It is not too much to say that in the Abrahamic 
covenant was given a delineation and a promise 
of all God's future relations with the human race — 
an abridgment or summary^ so to speak, of his 
plans. As the sculptor forms a plastic model as 
a pattern of his subsecutive working; so the Al- 
mighty, having in view the manner of his future 
dealings with humanity, gave this patriarchal 
covenant as an epitome of his plan. Its two great 
divisons contained potentially two forces whose 
influences have since been felt throughout the 
world. As one writer has well said, "They are 
the fountains of two streams of promises, prophe- 
cies, and histories, which, from that moment, be- 
gan to flow, and whose waters meander through all 



112 EVOLUTION OF 

ages, and disembogue themselves at last into the 
vast ocean of eternity."^ 

The first branch of this comprehensive proph- 
ecy deals with the future history of the Abra- 
hamic descendants, thus embracing the law sys- 
tem, or "old covenant," their possession of Canaan, 
etc. As the experiences of the Israelites are to 
be considered in the next two chapters, we will 
pass over that part of the subject at present, 
merely pausing long enough to affirm that the en- 
tire legal economy of that dispensation was de- 
signed to be temporary, preparative for something 
greater. 

In the second division we find promises of a 
universal nature, for they embrace all the nations 
of the earth. This section meets its fulfilment 
under the gospel dispensation in the "new cove- 
nant," and this glorious realization may all be 
summed up in the one word CHRISTIANITY. 
The apostle Paul says, "And the Scripture, fore- 
seeing that God would justify the heathen through 
faith, preached before the gospel unto Abraham, 
saying. In thee shall all nations be blessed." 
Gal. $ : 8. 

We wish to observe that both of these covenants 
were prefigured in Abraham himself. Because of 

1 Rig-grle, Kingdom of God, p. 113. 



CHRISTIANITY. 113 

his unwavering faith, justifying righteousness was 
imputed to him, and he was called "the friend of 
God." In this character he stands at the head 
of all true believers in God — thus prefiguring the 
Christian covenant — and he therefore merits the 
designation "father of the faithful." He after- 
wards received the rite of circumcision — thus pre- 
figuring the law of "works" — but it was only a 
"seal of the righteousness of the faith" which he 
had before his circumcision, and was given in or- 
der "that he might be the father of all them that 
believe, though they be not circumcised; that 
righteousness might be imputed to them also: and 
the father of circumcision to them who are not of 
the circumcision only, but who also walk in the 
steps of that faith of our father Abraham, which 
he had being yet uncircumcised." Rom. 4:11, 12. 
Thus, he represents both dispensations. 

If this venerable patriarch received through 
righteousness and faith a promise and pledge of 
the gospel, why, then, should the law of works, 
which was represented by his circumcision, be 
given at all, or why should it come first in the 
order of fulfilment.^ The answer is given by the 
apostle, "It was added because of transgressions, 
until the seed should come to whom the promise 
was made" (Gal. S: 19), or until the time should 



114 EVOLUTION OF 

arrive for the fulfilment of the second part, which 
was to come with the appearance of the "seed 
unto whom the promise was made." 

*'For the promise that he should be the heir of 
the world, was not to Abraham, or to his seed, 
through the law, but through the righteousness of 
faith. For if they which are of the law be heirs, 
faith is made void, and the promise made of none 
effect. . . . Therefore it is of faith, that it might 
be by grace; to the end the promise might be sure 
to all the seed; not to that only which is of the 
law, but to that also which is of the faith of Abra- 
ham; who is the father of us all (as it is written, 
I have made thee a father of many nations)." 
Rom. 4: 13-17. It is apparent that in the mind 
of the apostle the chief burden of the Abrahamic 
covenant lies, not in its literal fulfilment under the 
law, but in its spiritual fulfilment under the gos- 
pel. The promise of a universal blessing was not 
to come by his seed through the law, yet "to 
Abraham and his seed were the promises made. 
He saith not. And to seeds as of many; but as of 
one. And to thy seed, which is Christ/' "That the 
blessing of Abraham might come on the Gentiles 
through Jesus Christ; that we might receive the 
promise of the Spirit through faith/' Gal. 
3: 16, 14. "And this I say, that the covenant [of 



CHRISTIANITY. 115 

Abraham concerning a universal spiritual bless- 
ing] that was confirmed before of God in Christy 
the law, which was four hundred and thirty years 
after, can not disannul, that it should make the 
promise of none eilect." Ver. 17. 

The law system, which was parenthetically in- 
troduced between the giving of the universal prom- 
ise and its fulfilment, had its part in preparing 
the way for Christ, as we shall see in a future 
chapter; but it was in its very nature temporary, 
and the time arrived when the divine manifesta- 
tions could no longer be confined to the literal 
seed of Abraham; and now, thank God! "the 
children of the promise are counted for the seed' 
(Rom. 9:8), "even us, whom he hath called, not 
of the Jews only, but also of the Gentiles." Ver. 
26. "If ye be Christ's, then are ye Abraham's 
seed, and heirs according to the promise." Gal. 
3:29. 

How clear the thought that the redemption plan 
was made known unto that worthy progenitor of 
Israel! To this fact Christ himself bore witness 
in the words, "Abraham rejoiced to see my day; 
and he saw it, and was glad." John 8: 56. 

In the book of Hebrews the apostle designates 
the law system a "shadow of good things to 
come." Heb. 10: 1. It will be noticed that this 



116 EVOLUTION OF 

is just the reverse of their order as prefigured in 
Abraham; for the gospel was represented in him 
first, by his faith and righteousness, and the law 
secondly, by his circumcision. The divine plan of 
redemption which shone from heaven on that an- 
cient worthy necessarily cast its shadow of the 
law on this side of him; but it is manifest that in 
the ascending scale the order must be reversed, 
for in approaching a light we always encounter 
the shadows before reaching the substantial ob- 
jects that project them. But shadows have at 
least this value: they proclaim unmistakably the 
reality of their object and the existence of a light 
somewhere. 

**Thus shadow owes its birth to light.'* 

—Gay. 



CHRISTIANITY. 117 

CHAPTER VII. 
THE REVELATION TO ISRAEL. 

Reference has already been made to the fact 
that the knowledge of the one true and living 
God was conserved, during a polytheistic age, In 
the family of Abraham. But more than this, the 
Almighty designed to begin with the Israelitish 
nation a series of divine manifestations and reve- 
lations preparatory to the establishment of the 
most glorious religion possible to mankind, a re- 
ligion whose ultimate object is to bless and elevate 
all the nations of the earth. In the providence 
of God, Israel was to become the instructor of the 
human race. 

In our consideration of the necessity and the re- 
quirements of an objective revelation we saw that 
such a manifestation of the divine could not in 
the nature of things be given universally and that 
therefore it would probably be restricted to a lim- 
ited number under favorable circumstances. Now 
we wish to show that in the case of the Israelites 
just such favorable circumstances occurred. The 
devout believer, however, feels inclined to attrib- 
ute even those propitious external conditions to 
providential care. One can hardly read the narra- 



118 EVOLUTION OF 

tive of Joseph — his mistreatment at the hands of 
his brethren^ his servitude and final exaltation 
in Egypt — and of the chain of events that cul- 
minated in the migration of the family of Jacob 
to the land of the Pharoahs, without feeling a con- 
viction that the hand of God was at work, paving 
the way for the manifestation of his glorious 
power. 

If one nation was to become the repository of 
that truth which was finally to be perfected and 
made known unto all nations, it was necessary 
that it should, by some special means, be per- 
manently separated from all others. It may be 
objected, however, that "God's having singled out 
the Jews as a people to be so peculiarly and di- 
vinely favored was an unjust discrimination 
against other nations not in keeping with fatherly 
benevolence. There are valid reasons, however, 
ev^n from a human standpoint, why the Jews or 
some other nation should have been chosen as the 
repository of the sublime truth of monotheism. It 
is known to every reader of history that at the 
time of Moses the whole world had gone into poly- 
theism. Nor can any one know the universality 
of idolatry, the extent to which it was practised, 
and the consequent degradation of the race, with- 
out realizing the utterly hopeless condition of man- 



CHRISTIANITY. 119 

kind unless they were relieved of such an intol- 
erable burden of superstition. Nor^ further, can 
we conceive of a method more divinely wise than that 
which seeks to lift the burden by establishing the 
fundamental doctrine of unmixed monotheism — the 
doctrine which is . . . the foundation of all true 
religion, and the secret power which elevates the 
race. If from benevolent design God planned to 
save our race from the burden of polytheism and 
idolatry, the first step to be taken was to prepare 
a nation to be the repository of the fundamental 
truth of one God. 

"It must be apparent to the observing mind thac 
such an undertaking, in the face of a polytheistic 
world and of the freedom of the human mind, was 
an all-important but most difficult task. God, pur- 
posing to save man by man, began, as seems most 
reasonable, by training a nation, whose sublime 
mission should be to establish the foundation truth 
of one God. This training was many-sided, and 
of long duration. It began in the patriarchal 
age with Abraham, who, in the disgusting and 
sickening presence of polytheistic idolatry, main- 
tained the doctrine and worship of one God. This 
was instilled into the mind of his son Isaac, who 
transmitted it to the patriarch Jacob, and through 
him it became the divine legacy of Joseph 



120 EVOLUTION OF 

and his brethren, who transplanted it as a tree to 
the Egyptian soil, where it was divinely watered 
as with the dews of Hermon. 

"For four hundred and fifty years, while Is- 
rael's posterity was under the yoke of bondage, 
this foundation truth of monotheism was main- 
tained upon Egyptian soil.^ Nor was this yoke 
unimportant in protecting this fundamental 
thought from being swallowed up by the idolatry 
which was everywhere prevalent in Egypt. Had 
Joseph and his posterity been free to mingle in 
the society of the Egyptians on the ground of so- 
cial equality, they would have abandoned their 
doctrine of one God and gone wholly into poly- 



1 This author, it seems, must liave intended to indi- 
cate the commonly allotted period of four hundred 
and thirty years for the sojourn of the Israelites in 
Eg-ypt, instead of four hundred and fifty years. Some 
scholars, however, are of the opinion that the period 
of involuntary servitude was much shorter. The apos- 
tle Paul (Gal. 3: 17) appears to refer to the entire 
period from the giving- of the Abrahamic covenant un- 
til the Exodus as being- but four hundred and thirty 
years, and in this case their stay in Egypt could not 
have been much longer than two hundred years. The 
Septuagint renderings of Ex. 12: 40, 41 also makes the 
four hundred and thirty years to cover both their stay 
in Canaan before the migratory period and their sub- 
sequent dwelling- in Egypt, thus: "And the sojourning- 
of the children of Israel, while they sojourned in the 
land of Egypt and the land of Canaan, was four hun- 
dred and thirty years. And it came to pass after the 
four hundred and thirty years, all the forces of the 
Lord came forth out of the land of Egypt by nig-ht." 
The fact that they were to come out of Egypt "in the 
fourth generation (Gen. 15: 16)" also favors the short- 
time period. 



CHRISTIANITY. 121 

theistic worship. Even ostracized from society 
as they were, their coming in contact more or less 
with idolatry had its effect upon the unmixed 
monotheism which the family of Jacob transported 
to that land of thirty thousand gods."^ 

When we consider the special preparatory 
course that God had for the instruction of this 
people, the necessity of their isolation becomes ap- 
parent. Balaam represented the true condition 
of this peculiar nation when he said, "Lo, the 
people shall dwell alone, and shall not be reckoned 
among the nations." Num. 23:9. In this ex- 
clusiveness lay their protection largely. A policy 
of free intercourse with the surrounding sinful na- 
tions would have proved their ruin, resulting in 
disintegration, loss and decay of their religious 
ideals, and the thwarting of God's plan of grad- 
ual revelation. 

But such exclusiveness, it is evident, could not 
have been maintained without the strongest bonds 
of union existing within the nation itself. Now, 
let me ask. What was there to hold this strange 
people together? In the first place, there existed 
the ties of consanguinity; for the whole na- 
tion could trace their genealogy back di- 



1 McWhinney, Reason and Revelation Hand in Hand, 
pp. 126-128. 



122 EVOLUTION OF 

rectly to Abraham, and they were proud of 
the fact that they were the descendants of that 
faithful patriarch. Such a bond of union is very 
strong, we know. Then, again, in Egypt the 
whole nation had been subjected to the most rig- 
orous bondage and servitude, and this treatment, 
reducing them all to one social level, produced 
a common bond of fellow-feeling and sympathy 
which could not be easily broken. Finally, to com- 
plete their isolation, God gave them a peculiar law 
applicable in many respects to that one nation 
only. And with the conviction that they were alone 
favored of heaven, a feeling of spiritual pride and 
superiority filled up the measure of the various 
causes which contributed to their separate national 
existence. 

To this day we marvel at the remarkable unity 
of this peculiar people; for the ties that united 
them seem to be indissoluble. Amid all the muta- 
tions of society, the greatest disasters that have 
befallen mankind, the crash of empires and the 
ruins of worldly kingdoms, this nation has stood. 
Oppressed by tyrants; plundered in warfare; sold 
into slavery; burned, tortured, and crucified by 
thousands to furnish idle amusement for specta- 
tors; suffering the greatest indignities ever en- 
dured by man in ancient times, these people have 



CHRISTIANITY. 123 

survived and witnessed the death and burial of all 
those old persecutors. Driven from their beloved 
city; without a country or government for nearly 
two thousand years; despised^ downtrodden, and 
scattered through every nation under heaven, still 
they survive, and bear the same characteristics as 
did their ancestors whose likenesses we behold in 
the Egyptian representations and paintings of 
four thousand years ago. No wonder John Henry 
Barrows referred to "the men and women of Is- 
rael" as "the standing miracle of nations and 
religions. "■'^ 

Nor is the extraordinary character of this peo- 
ple manifested alone in their longevity. Notwith- 
standing their adverse circumstances — generally 
ostracised by society, a "hissing and a by-word 
among the nations" — they have presented to 
the world an array of talent and genius that is 
marvelous. Among the scores of distinguished 
men of Hebrew extraction, I need refer to but a 
few — Geiger and Neander the historians, Men- 
delssohn and Rubenstein the musicians, Sterne 
and Herschel the astronomers, Spinoza the phil- 
osopher, Sylvester the mathematician, Rothschild 
the financier, and Disraeli (Lord Beaconfield — ■ 
Premier of England) the statesman. And what 

1 World's Parliament of Religions, Chap. III. 



124> EVOLUTION OF 

shall we say of Joseph and Moses, Abraham and 
Elijah, Solomon and Isaiah, David and Jeremiah, 
Peter and Paul, Daniel and CHRIST?! No other 
nation that has ever lived on God's footstool has 
exerted such tremendous influence over the des- 
tinies of the human race. It is literally true that 
in the seed of Abraham all the nations of the 
earth have been blessed. Disraeli, I believe it 
was, declared that "one half of Christendom wor- 
ships a Jew and the other half a Jewess — Jesus 
and Mary." While this expression is ironical, it 
nevertheless contains much truth. Frederick the 
Great asked his chaplain for the strongest argu- 
ment in favor of Christianity that could be given 
in a word, and he received the answer, "The Jews, 
your majesty." 

Although during the long period of Egyptian 
bondage the Israelites became closely united, and, 
groaning under their heavy burdens, cried unto the 
Lord for deliverance, still it is evident that they 
nearly lost sight of the true knowledge of the one 
supreme God, and became corrupted by the prevail- 
ing religious influences surrounding them. This is 



1 "The Jews are among: the aristocracy of every 
land. If a literature is called rich in the possession 
of a few classical tragedies, what shall we say of a 
national tragredy lasting: for fifteen hundred years, in 
which the poets and the actors were also the heroes?" 
— GeorflT* Eliot. 



CHRISTIANITY. 125 

shown by their subsequent proneness to idolatry. 
The popular Egpytian worship was disgusting and 
polluting in the extreme, every sort of creature, 
real and imaginary, being regarded as objects of 
religious devotion. However, there were colleges 
in that country, attached to the chief temples, in 
which the doctrine of the unity of God was taught 
to a certain initiated few, set forth in such wards 
as these : "He is the only living and true God . . . who 
has made all things, and was not himself made." 
Hence the more enlightened had some conception 
of a supreme God above all the popular divinities 
and to him they gave the appellation Nuk Pu Nuk 
— / am that I am. In this connection it is note- 
worthy that when Moses received the commission 
to go to Israel and to Pharoah and make known 
the will of God unto them, he was to proclaim 
the Almighty under this very title, as we see by 
the following Scripture: "Behold when I come unto 
the children of Israel, and shall say unto them. 
The God of your fathers hath sent me unto you; 
and they shall say unto me, What is his name.'* 
what shall I say unto them? And God said unto 
Moses, I AM THAT I AM: and he said. Thus 
shalt thou say unto the children of Israel, I AM 
hath sent me unto you." Ex. 3: 13, 14. Thus, as 
Smith has observed, he was "to declare that the 



126 EVOLUTION OF 

God of the highest Egyptian theology was also 
the God of Abraham^ of Isaac, and of Jacob. The 
case is parallel to that of Paul at Athens."^ 

Now, when Moses and Aaron visited Egypt 
with a message purporting to be an expression of 
the will of this supreme Lord, it was essential 
that they should have the proof of their ministry, 
for it would be necessary to convince both the 
Israelites and the Egyptians of the reality of their 
divine mission. Pharaoh, evidently, would not let 
them go at the mere word of a man, and the Is- 
raelites themselves could hardly hope to make a 
successful revolt unless they felt assured that God 
had undertaken their cause in fulfilment of the 
promise of their Canaan inheritance made to Abra- 
ham and confirmed to Isaac and Jacob. We have 
already shown that, owing to the nature of man's 
present constitution, he can be convinced of the 
divine working only by the manifestation of some 
superhuman and supernatural power; hence the 
necessity of miracles. This great fact was rec- 
ognized and provided for by the Almighty in the 
Mosaic commission, thus: "And the Lord spake 
unto Moses and unto Aaron, saying. When Pha- 
raoh shall speak unto you, saying. Show a miracle 



1 Ancient History of the East, p. 196, note; as cited by 
Professor Myers. 



CHRISTIANITY. 127 

for you: then thou shalt say unto Aaron^ Take thy 
rod, and cast it before Pharoah, and it shall be- 
come a serpent." Ex. 7:8, 9. 

We are aware that this miraculous feature is ob- 
jectionable to certain classes of men; namely, 
those who deny the Bible altogether, and those 
who, professing to respect it, seek, nevertheless, to 
eliminate from its account, through some method 
of rational interpretation, every reference to the 
supernatural. The latter position, taken by cer- 
tain "higher critics," has done more in some re- 
spects to weaken the authority of the Bible than 
have the direct attacks of its avowed enemies. 

Hume argued that Christianity should be re- 
jected because it was based on miracles; for "mira- 
cles," said he, "are contrary to our firm and un- 
alterable experience." It is surprising that a man 
of intelligence should deny the possibility of mira- 
cles on such grounds. If the man never lived 
who testified to the occurring of a supernatural 
event, the possibility of miracles would not be dis- 
proved thereby. A negative is generally difficult 
to prove. The testimony of a few creditable wit- 
nesses may be sufficient to establish a fact ; while the 
contrary opinion of a thousand men who were not 
present and who had no means of knowing what oc- 
curred, would have no weight whatever as evidence. 



128 EVOLUTION OF 

By what means can it be shown that miracles 
are impossible? Some say that it is contrary to 
science. But it may be scientific ignorance, rather 
than scientific knowledge, that makes such a posi- 
tive assertion. Can science testify positively even 
that life can not be generated spontaneously from 
not-life? No; it can not. While nearly every liv- 
ing scientist adheres to the doctrine of biogenesis 
— life only from life — still the subject is proved 
only so far as it is possible for a negative to be 
proved; and all that can be truthfully asserted is 
that in none of the careful and reliable experiments 
in that direction has such a thing been known to 
occur. Thus it is with the subject of miracles. 
Science can assert truthfully only that, so far as 
her present state of knowledge is concerned, she is 
unable to verify any such occurrences. As Daw- 
son, the eminent geologist, has well said with ref- 
erence to this subject, "Since science itself enables 
men to work miracles absolutely impossible and 
unintelligible to the ignorant, we may readily be- 
lieve that the Almighty can still more profoundly 
modify and rearrange his own laws and forces. 
Viewed in this way, a miracle is a most natural 
thing, and to be expected in any case where events 
great and momentous are transpiring." I believe 
it was Horace, the Roman poet, who said, "Let 



CHRISTIANITY. 129 

not a god intervene unless there be a knot worth 
his untying." 

Well, we have seen that in the establishing of a 
new religion miracles are absolutely required in 
order to convince men of its divine origin; and 
therefore, in the case of the Israelites, there was 
a "knot worth his untying." To provide for this 
necessary manifestation of himself God caused 
such conditions to exist in Egypt as would nat- 
urally call forth an exhibition of his power. This 
is shown in his own words concerning Pharaoh, 
"For this cause have I raised thee up, for to show 
in thee my power; and that my name may be de- 
clared throughout all the earth." Ex. 9: 16. 

Thus, the circumstances were favorable for the 
interposition of God. But it is evident that any 
claims put forth by the Almighty would be in di- 
rect opposition to the popular divinities of the 
land. Therefore when Moses and Aaron began to 
work miracles for the purpose of convincing Pha- 
raoh, his servants undertook to duplicate them; 
but when the words of the Lord's prophets turned 
the dust into lice, the magicians failed, and they 
were obliged to acknowledge, "This is the finger of 
God." By a series of miraculous manifestations — 
some of which constituted grievous plagues to the 
Egyptians — culminating in that terrible calamity. 



130 EVOLUTION OF 

the death of their first-born, the superiority of 
God's power over that of their gods was demon- 
strated and the liberation of the Israelites secured. 

Now, though this succession of miracles consti- 
tuted a marvelous display, convincing to the chil- 
dren of Israel, yet there was another necessary 
object connected with their manifestation besides 
the exhibition of divine power. This was the 
method that the Almighty chose to make plain 
his love unto them in order to draw their affections 
unto himself and thus secure obedience. Who can 
picture the scene or describe the joy that took 
possession of them on that last terrible night 
when, with the first-born of Egypt lying dead in 
every house in the land, Pharoah suddenly com- 
manded them to depart immediately, and they 
started on their long-looked- for journey to the 
Canaan land ! Would not such a manifestation of 
mercy, shown in thus liberating them from their 
tyrant oppressors, draw out their hearts in love 
and obedience unto their temporal deliverer.^ Most 
assuredly. Human nature could not resist the feel- 
ings of thanksgiving and of gratitude that would 
arise spontaneously in the soul on such an 
occasion. 

But at this juncture a difficulty arose. They 
found themselves confronted by the Red Sea. And 



CHRISTIANITY. ISl 

who can describe the consternation and dismay, 
the utter despair and anguish of soul, that seized 
upon them when they discovered that Pharaoh, bit- 
ter with disappointment at the loss of his slaves, 
and maddened by the dreadful calamities that had 
befallen his nation, and seeking revenge, was pur- 
suing and was almost upon them ? Again God's 
power was manifested — the waters parted, 
and the Israelites crossed over; and at the com- 
mand of Moses the sea returned again and over- 
threw the pursuing host of Pharaoh in the waters. 
What a manifestation of the divine power ! Could 
the fugitives behold such an awe-inspiring scene 
without the profoundest feelings of reverence and 
of love to God? Such waves of deepest gratitude, 
such surging billows of thankful emotion, impos- 
sible to control, found expression in the joyous 
"song of Moses." "I will sing unto the Lord, 
for he hath triumphed gloriously: the horse and 
his rider hath he thrown into the sea. The Lord 
is my strength and song, and he is become my sal- 
vation; he is my God . . . and I will exalt him. 
. . . Thy right hand, O Lord, is become glorious 
in power: thy right hand, O Lord, hath dashed in 
pieces the enemy. . . . Who is like unto thee, O 
Lord, among the gods ? Who is like unto thee, glori- 
ous in holiness, fearful in praises, doing wonders.'* 



132 EVOLUTION OF 

. . . Thou in thy mercy hast led forth the peo- 
ple which thou hast redeemed: thou hast guided 
them in thy strength unto thy holy habitation." 
Ex. 15:1-13. 

The Passover, instituted on that last night of 
their sojourn in Egypt, was observed ever after- 
wards in commemoration- of their deliverance from 
the last plague. And in their temple service in 
the promised land, many years afterwards, they 
sang a hymn of joy and of thanksgiving to God 
for deliverance from the host of Pharaoh in the 
Red Sea. See Psalms 136. 

"He MADE KNOWN his ways unto Moses, 
his acts unto the children of Israel" Psa. 103: 7. 



CHRISTIANITY. 183 

CHAPTER VIII. 
NATURE AND OBJECT OF THE LAW. 

The Israelites safely landed on the wilder- 
ness side of the Red Sea, a new epoch in their experi- 
ence begins. Here the true foundation of their na- 
tional history has its commencement. Moses found 
himself at the head of an unorganized mass of 
homogeneous elements, a crowd of illiterate fugi- 
tive slaves. If this was the people through whom 
God designed to ultimately bless the nations, it is 
evident that a systematic course of educational en- 
lightenment would be required; for as regards 
moral ideas, responsibilities, and spiritual concep- 
tions they were only in an infantile state. It is 
certain that they possessed no exalted idea of God 
himself, and it is highly probable that they re- 
garded him merely as a tribal or national God. 
The idea that "Jehovah is the God of Israel," and 
"Israel is his people," was the center of their 
theology and the foundation of their national unity. 
Under the circumstances they were imable to en- 
tertain a lofty and vmiversal conception of the 
Almighty. Although some of the later prophets 
had broader views of God, it was reserved for the 
gospel of Christ to make known the true spiritual 



1S4 EVOLUTION OF 

essence of his nature and its universal character. 



which were clearly revealed for the first time in 
that notable discourse delivered to the woman at 
the well-side in Samaria. John 4. 

Before the nation could become solidified in a 
permanent form^ it was necessary that a revela- 
tion of God's will should be made known unto 
them; for among all primitive peoples the relations 
that are believed to exist between them and their 
gods — that is, their systems of religion — form the 
basis of the administration of law and government. 
Now, at this period Israel could scarcely be 
said to possess any definite religion. They had 
received from their fathers a faint remembrance 
of the God of Abraham, of Isaac, and of Jacob; 
but even those ideas had been more or less con- 
founded with the popular mythology of Egypt, as 
the words of Moses in Ex, 3: 13, 14, taken in con- 
nection with the subsequent history of this people, 
show. The marvelous manifestations coincident 
with their deliverance from bondage were sufficient 
to give them the idea of his mighty power, and 
the benevolent nature of that act doubtless con- 
vinced them of his goodness towards them. Aside 
from this, however, they probably knew nothing of 
his moral character or of the relations existing be- 
tween him and man. 



CHRISTIANITY. 135 

That they were in utter ignorance in regard to 
a proper manner of worshiping God is shown by 
their experience at Sinai at the time of the giving 
of the law. While Moses was delayed in the 
mounts the people became impatient and said unto 
Aaron^ "Up^ make us gods^ which shall go before 
us" ; and he complied with their request by mak- 
ing them a molten calf. It appears from the rec- 
ord given that it was not their intention to revert 
entirely to the idolatry of Egypt, but that they 
sought, under this similitude, to worship the God 
who had delivered them; for they said, "These be 
thy gods, O Israel, which brought thee up out of 
the land of Egypt," and Aaron set apart the fol- 
lowing day as a ''feast to the Lord.'* On that day 
they "offered burnt offerings, and brought peace 
offerings; and the people sat down to eat and to 
drink, and rose up to play." But God refused to 
accept the worship offered to him under the cor- 
rupt Egyptian form, and he was highly displeased. 
Ex. 32. 

In all systems of religion men seek to offer up 
acceptable worship unto the beings they adore, and 
therefore their religious customs and acts are con- 
formed to their conception of the character and will 
of the gods. In the human systems, however, as we 
have seen, men see in their gods only the projected 



136 EVOLUTION OF 

shadows of themselves, and therefore they at- 
tribute to their deities the faults, the failings, and 
the sins, that characterize fallen mankind; and, 
as a result, their forms of worship are frequently 
vile and pernicious in character. Now, if a supe- 
rior religion — a divine religion — was to be estab- 
lished among the Jews, it is manifest that such 
could be instituted only through a lofty conception 
on their part of the moral character and will uf 
Jehovah. But how could such an exalted view of 
the divine be obtained ? Evidently, the only course 
was through a process of revelation. And all such 
revelation, we have previously shown, must of nec- 
essity be made known gradually and in accommo- 
dation to the human understanding. Ideas of an 
abstract nature can not be communicated directly 
to an untutored mind. An infant can not under- 
stand mathematics, the nature of sound, nor the ve- 
locity of light; but the young mind is soon able 
to comprehend something, and with proper develop- 
ment the person may become an able mathema- 
tician or scientist. We wish to note the process 
by which such individual enlightenment is made 
possible, because of the bearing it has on the case 
of the Israelites under consideration. 

All instruction must come to the person through 
the medium of the senses. The first efforts to con- 



CHRISTIANITY. 137 

vey ideas to the undeveloped mind is not by the 
use of words alone, but by a proper exhibition of 
external and visible objects designed to reveal the 
thoughts intended and make them impressive. Al- 
most every one is aware of the value of images, 
pictures, and the like, in imparting instruction to 
young children. But when the ideas first conveyed 
through the use of these external means are defi- 
nitely formed in the mind, they become the subject 
of reflective thought independent of all physical 
objects. Thus, it is a difficult matter to convey in- 
struction of an abstract nature to one who has 
never possessed the ability to see or hear; while 
a person who has enjoyed these senses for a suffi- 
cient length of time to acquire certain definite 
ideas is capable of the most abstract and reflective 
thought even after losing sight and hearing. 
In other words, all individual enlightenment must 
proceed primarily through a medium temporary in 
its nature, just as the construction of the most im- 
posing edifice requires the employment of tempo- 
rary scaffolding. 

Now, it is evident that the instruction of a na- 
tion in an infantile state must proceed along lines 
similar to those which are required in enlightening 
the individual. National ideas can be originated 
only through some external medium. If God, 



1S8 EVOLUTION OF 

therefore, designed to convey to the Hebrews in- 
formation concerning his character wherein it dif- 
fered from human conceptions and from the ordi- 
nary human character, such ideas would neces- 
sarily have had to be originated in their minds by 
some process of external manifestations impress- 
ing their senses. Such a system of instruction, 
however, would, in the very nature of things, have 
been temporary, it being employed merely for the 
purpose of forming definite ideas. 

Turning our attention to the Israelites again, we 
find, in accordance with the foregoing deductions, 
that the revelation of the divine character and 
will, so far as it was made known in that age, was 
revealed to them through an elaborate system of 
sacred symbolism. Everywhere ceremonies, sym- 
bols, and visible manifestations abounded. One of 
the Greek philosophers has said that "it is difficult 
fully to exhibit greater things without the aid of 
patterns." Francis Bacon also has shown "the in- 
dispensableness of similitudes." 

To illustrate the thought affirmed — that external 
manifestations are necessary in order to originate 
ideas — let us notice one point. The circumstances 
under which the Hebrews had been reared in 
Egypt gave them the lowest and basest conception 
of the gods; for it is well known that in the pol- 



CHRISTIANITY. 139 

luting idolatrous worship of that land the most dis- 
gusting familiarity existed between the deities and 
the worshipers. NoW;, how could they be taught 
the supreme dignity and majesty and the almost 
unapproachable character of the Most High? Not 
by comparison^ for nothing in existence possessed 
such characteristics. As the prophet said at a 
later date, "To whom then will ye liken God? or 
what likeness will ye compare unto him?" Isa. 
40: 18. The answer is to be found in the extra- 
ordinary manner of the divine manifestations. 
Though God "went before them by day in a pil- 
lar of a cloud" and "by night in a pillar of fire/' 
yet he never condescended to a position of fa- 
miliarity with them. When they came to Mount 
Sinai, "the Lord said unto Moses, Lo, I come unto 
thee in a thick cloud, that the people may hear 
when I speak with them and believe thee forever. 
... Be ready against the third day: for the third 
day the Lord will come down in the sight of all 
the people on Mount Sinai. And thou shalt set 
hounds unto the people roundabout, saying. Take 
heed to yourselves, that ye come not up into the 
mount, or touch the border of it: whosoever touch- 
eth the mount shall be surely put to death: there 
shall not an hand touch it, but he shall surely be 
stoned or thrust through; whether it be beast or 



140 EVOLUTION OF 

man it skall not live. . . . And it came to pass on 
the third day in the morning, that there were thun- 
derings and lightnings, and a thick cloud upon the 
mount, and the voice of the trumpet exceeding 
loud; so that all the people that were in the camp 
trembled. And Moses brought forth the people 
out of the camp to meet with God; and they stood 
at the nether part of the mount. And Mount Sinai 
was altogether on a smoke, because the Lord de- 
scended upon it in fire; and the smoke thereof as- 
cended as the smoke of a furnace, and the whole 
mount quaked greatly. . . . And the Lord came 
down upon Mount Sinai, on the top of the mount; 
and Moses went up. And the Lord said unto 
Moses, Go down, charge the people, lest they 
break through unto the Lord to gaze, and many 
of them perish," Ex. 19:9-21. 

"And all the people saw the thunderings, and 
the lightnings, and the noise of the trumpet, and 
the mountain smoking: and when the people saw 
it they removed, and stood afar off. And they 
said unto Moses, Speak thou with us, and we will 
hear; but let not God speak with us lest we die. 
And Moses said unto the people. Fear not: for 
God has come to prove you, and that his fear may 
be upon your faces, THAT YE SIN NOT. And 
the people stood afar off, and Moses drew near 



CHRISTIANITY. 141 

unto the thick darkness where God was." Ex. 
20: 18-21. Such marvelous manifestations could 
not fail to make a most profound impression upon 
the mind. Adverting to this event, a New Testa- 
ment writer says, "And so terrible was the sight, 
that Moses said, I exceedingly fear and quake." 
Heb. 12: 21. Such a sublime and awful scene was 
intended to give the people a more exalted concep- 
tion of the dignity and majesty of the Most 
High. 

We now come to the consideration of an im- 
portant point, doubtless the most important that 
Jehovah designed through the Mosaic revelation 
to make known to the children of Israel — the 
holiness of God. The writer, however, claims no 
originality in the thought itself; for McWhinney,^ 
Lorimer,^ Walker,^ and many other able writers 
have discussed the matter of this revelation of 
God*s holiness and man's moral obligations re- 
sulting therefrom. 

The religious history of our race shows, as we 
have observed in previous chapters, that sinful 
man has never been able to form a proper concep- 
tion of a pure, holy object of worship. His gods 
have always been like himself or inferior to him- 

1 Reason and Revelation Hand in Hand. 

2 Isms Old and New. 

3 Philosophy of the Plan of Salvation. 



142 EVOLUTION OF 

self. How, then, could there be formed in his 
mind the concept of a God of holiness? This 
could be accomplished, first, by the use of external 
symbols and a ceremonial service, making promi- 
nent man's moral uncleanness and his unfit condi- 
tion to enjoy association with God; and, secondly, 
by punishments authorized b}^ the Almighty to be 
administered, thus showing the opposition of his 
nature to sin. 

These requirements were met in the law of 
Moses. The ritualistic service abounded in 
ceremonies calculated to con^^ey to the mind 
of the Israelite his impurity by way of contrast 
with the God that he served. Thus, everything 
employed in divine service had to be purified and 
repurified in order to become fit for the sacred 
use. The priests constituted a separate class of 
holy, consecrated men. The tabernacle in which 
they served was dedicated and consecrated holy 
unto the Lord. The common people, for all their 
cleansing and purifying, were not considered fit to 
come within its sacred precincts. The priests 
themselves, notwithstanding their caste and con- 
secration, were not regarded as worthy to enter 
its walls without previous purification; and even 
then they were too unclean to be allowed in the 
presence of God in the second room of the sane- 



CHRISTIANITY. 143 

tuary. Such honor was almost too much for a 
man to enjoy; therefore it was reserved for the 
high priest alone, and he might enter but once 
each year, after he had performed the customary 
purification. 

The arbitrary division of animals into classes, 
clean and unclean, contributed to the same result. 
The terrible punishments administered for diso- 
bedience to the law set forth impressively the 
opposition of the divine Lawgiver to wrong-do- 
ing and thus revealed his character as being the 
opposite of sin. More than thirty crimes are 
enumerated for which capital punishment was in- 
flicted. "He that despised Moses' law died with- 
out mercy under two or three witnesses." Heb. 
10:28. 

This thought of man's exceeding sinfulness in 
contrast with God's character was also deeply im- 
pressed upon the mind by the sacrificial offerings. 
Now, the law was such that men were made to 
feel that they deserved punishment for every mis- 
deed; and when they were allowed to make sac- 
rifices for their sins (such as were pardonable), 
they could not avoid the conviction that the vic- 
tim offered up was their substitute, dying in their 
stead. Thus, the idea of God's holy character was 
clearly defined and man's sinful condition em- 



144 EVOLUTION OF 

phasizedj by the two being placed in antithesis.^ 
Furthermore, the doctrine of vicarious atonement, 
although perhaps as old as the race, received in 
this formal, divinely appointed service a degree 
of definiteness before unknown. And the idea of 
the necessity of a mediator between God and man 
was also clearly impressed by the institution of the 
Levitical priesthood. This subject could be ex- 
tended indefinitely, but the limits of our space re- 
quire its brief consideration. 

Now, since these external forms and symbols 
were given for the express purpose of revealing 
definite spiritual ideas to Israel in its infantile 
state, their temporary character is apparent. 
Therefore, we should naturally expect such cere- 
monies to sink to a position of secondary impor- 
tance when those grand spiritual conceptions which 
were the object of their institution became firmly 
fixed in the mind of the nation. Such we find to 
be the case in their subsequent history. Although 
the greater part of the people were probably una- 
ble to see the real spiritual import of these serv- 
ices, and never rose above the most formal ob- 
servance of them, there was a more spiritual class. 



1 The various forms and ceremonies of the law also 
served another purpose aside from those mentioned; 
for they constituted distinct types of things to come 
in the future. 



CHRISTIANITY. 145 

Among these were the later prophets, who enter- 
tained loftier ideas of God's will and placed much 
of the ritualistic part of Moses' law in an inferior 
position. Thus, at a later period we notice a de- 
viation from a most rigid requirement of the law. 
Under the Mosaic regulations no man was per- 
mitted to partake of the passover while ceremoni- 
ally unclean. In the time of Hezekiah, however, 
when the people assembled at Jerusalem to keep 
the Passover, and many among them were cere- 
monially unfit to observe the ordinance, this 
binding requirement of the law was disregarded 
and they were permitted to partake; for Heze- 
kiah prayed for them, saying, "The good Lord 
pardon every one that prepareth his heart to seek 
God, the Lord God of his fathers, though he be 
not cleansed according to the purification of the 
sanctuary " 2 Chron. SO: 18, 19. It is clear from 
this passage that greater stress had come to be 
laid upon the attitude of the heart than upon the 
formal requirements of the law. The same idea 
is also conveyed in the words of the prophet Sam- 
uel to King Saul: "Hath the Lord as great de- 
light in burnt offerings and sacrifices, as in obey- 
ing the voice of the Lord? Behold, to obey is 
better than sacrifice, and to harken than the fat of 
rams." 1 Sam. 15:22. Isaiah, in emphatic terms. 



146 EVOLUTION OF 

denounces the formal fastings of the Israelites, and 
then adds, "Is not this the fast that I have chosen? 
to loose the bands of wickedness, to undo the 
heavy burdens, and to let the oppressed go free, 
and that ye break every yoke?" Isa. 58: 6. 

More than this, the prophets even proclaimed 
the entire discontinuance of some of these cere- 
monial observances and declared that the law sys- 
tem itself was temporary in its nature, de- 
signed to be succeeded by something of a better 
and more spiritual character. Through Isaiah the 
Lord said, "I am full of the burnt offerings of 
rams, and the fat of fed beasts; and I delight 
not in the blood of bullocks, of lambs, or of he- 
goats. . . . Bring no more vain oblations; incense 
is an abomination unto me; the new moons and 
sabbaths, the calling of assemblies, I can not away 
with ; it is iniquity, even the solemn meeting. Your 
new moons and your appointed feasts my soul hat- 
eth: they are a trouble unto me; I am weary to 
bear them." Isa. 1:11-14. Jeremiah says, "To 
what purpose cometh there to me incense from 
Sheba, and the sweet cane from a far country? 
your burnt offerings are not acceptable, nor your 
sacrifices sweet unto me." Jer. 6 : 20. 

If it be objected that this attitude of the Al- 
mighty toward their formal services resulted 



CHRISTIANITY. 147 

merely from their exceedingly sinful hearts and 
practises, we reply that this condition of affairs 
is what gives clearness and force to the thought 
under consideration — that all such ceremonial ob- 
servances were inferior to those higher moral prin- 
ciples which they were designed to inculcate. 

David says, "Sacrifice and offering thou didst 
not desire; mine ears hast thou opened: burnt of- 
fering and sin-offering hast thou not required.'' 
Psa. 40:6. And the introduction of a superior 
order was clearly predicted by Jeremiah, in these 
words: "I will bring you to Zion; and I will give 
you pastors according to mine heart, which shall 
feed you with knowledge and understanding. And 
it shall come to pass ... in those days, saith the 
Lord, they shall say no more. The ark of the cove- 
nant of the Lord: neither shall it come to mind: 
neither shall they remember it; neither shall they 
visit it; neither shall that be done any more. At 
that time they shall call Jerusalem the throne 
of the Lord, and all the nations shall be gathered 
unto it." Jer. 3: 14-17. If the ark of the cove- 
nant was to be no longer remembered nor visited, 
we have in this scripture the certain announce- 
ment of the entire discontinuance of the entire sys- 
tem of ceremonial observances of which it consti- 
tuted the central and most prominent feature. 



148 EVOLUTION OF 

In another place the same prophet predicts in 
clearer language the establishment of a system su- 
perior to that of Moses' law: "Behold, the days 
come, saith the Lord, that I will make a new cove- 
nant with the house of Israel, and with the house 
of Judah. . . . But this shall be the covenant that 
I will make with the house of Israel; after those 
days, saith the Lord, I will put my law in their 
inward parts, and write it in their hearts; and 
will be their God, and they shall be my people." 
Chap. 31:31-33. 

But the prophet Micah seems to rise to the 
highest conception of a spiritual worship in con- 
trast with the Levitical service. In one of the 
most remarkable passages in the Bible he utters 
these words: "Wherewith shall I come before the 
Lord, and bow myself before the high God.^ Shall 
I come before him with burnt offerings, with 
calves of a year old.^ Will the Lord be pleased 
with thousands of rams, or with ten thousands of 
rivers of oil. . . . He hath showed thee, O man, 
what is good; and what doth the Lord require of 
thee, but to do justly, and to love mercy, and to 
walk humbly with thy God." Mic. 6: 6-8. In this 
scripture we have an abridgment or summary of 
all of God's revealed will unto mankind: it de- 
clares our relations with God, and with each other, 



CHRISTIANITY. 149 

and therefore includes the entire scope of human 
duty. 

Now^ while the chief object of the institution of 
these ceremonial observances was, as we have 
shown, the inculcation of certain necessary ideas 
in the minds of the Israelites, there was a feature 
of the Mosaic law that was of a more permanent 
character and that we do not find relaxing un- 
der the later dispensation of the prophets. I 
refer to the moral part of the law. Though ac- 
cording to the Scriptures only one law was given 
to them, yet it did not constitute an indivisible 
whole, but its component parts may be classified 
as civil, ceremonial, and moral precepts. Scat- 
tered throughout the entire law, and in nine of the 
commandments of the Decalogue, we find pre- 
cepts of this moral character. 

Dismissing those commandments of a civil na- 
ture, because irrelevant to the present considera- 
tion, we desire to make a proper distinction be- 
tween the moral and the ceremonial parts of 
Moses' law. Though not adverting to this subject. 
Bishop Butler nevertheless lays the proper basis 
for its consideration by drawing the following 
clear line of demarkation between moral precepts, 
and other precepts, which he denominates positive. 
This latter class would, of course, when ap- 



150 EVOLUTION OF 

plied to the law, include both the civil and the 
ceremonial commandments. He says, "Moral pre- 
cepts are precepts the reasons of which we see; 
positive precepts are precepts the reasons of which 
we do not see." Therefore he goes on to show 
that "moral duties arise out of the nature of the 
case itself, prior to external command. Positive 
duties do not arise out of the nature of the case, 
but from external command; nor would they be 
duties at all were it not for such command re- 
ceived from Him whose creatures and subjects we 
are."-^ 

With reference to its bearing on our present sub- 
ject we might illustrate the definition thus: 
Through a proper understanding of his constitu- 
tional nature it is possible, and even natural, for 
a man, independently of all superhuman revelation, 
to comprehend that he ought to love and obey 
the God who has made him, and that he ought to 
do good to his fellow creatures instead of murder- 
ing them. This is moral law, and it is, to a great ex- 
tent at least, revealed subjectively in the human 
consciousness. On the other hand, he could never 
by such means arrive at the conviction that he 
ought to keep the Passover or observe the Sab- 
bath on the seventh day of the week — or any Sab- 

1 Analog-y of Revealed Relig-ion, p. 208. 



CHRISTIANTY. 151 

bath whatever for that matter. This is ceremonial, 
or ''positive/' law; for in order to become a law 
at all it must first be revealed objectively to him. 
This distinction is immutable. In the very nature 
of things God himself could not constitute Sab- 
bath-keeping a moral precept without subverting 
a divine, universal law. And when the moral pre- 
cepts of the Mosaic system were given, they were 
not originated, but merely copied from that higher, 
universal law. See Matt. 22 : 36-40. In this sense 
moral precepts are made a part of objective 
revelation. 

As we have noticed the object and the evanes- 
cent nature of the ceremonial features of the Le- 
vitical economy, we will now consider the character 
and the use of its moral precepts. Since they 
were principles existing in the nature of things, 
they neither arose with the enactment of the other 
precepts of that law nor were destined to pass 
away with the abrogation of that system. Why, 
then, were they made a part of it? We arrive 
at a correct solution of the matter thus: Since 
the external and ceremonial features were given 
in order to reveal, in some measure at least, the 
character of God and his consequent attitude 
toward wrong-doing, the moral precepts, which 
cover all of man's fundamental obligations, were 



152 EVOLUTION OF 

included in order clearly and authoritatively to 
define sin. 

The fact that the Mosaic system constituted a 
standard in this respect is shown by the positive 
statement of the apostle, "By the law is the knowl- 
edge of sin." Rom. 3 : 20. In another place he 
says, "I had not known sin, but by the law: for 
I had not known lust, except the law had said, 
Thou shalt not covet." Chap. 7 : 7. This state- 
ment does not signify that he could never have pos- 
sessed any knowledge of sin independently of the 
law; for the context shows that he had reference 
to a particular time in his experience. "For I 
was alive without the law once: but when the 
commandment came, sin revived, and I died." 
Ver. 9. This specifies his infantile state, when he 
had no knowledge of God's law and was therefore 
innocent; but when he became enlightened (en- 
lightenment came to him through the law), his 
actions acquired a new moral quality, and disobe- 
dience became thereby sinful. 

This thought that the Mosaic system outlined 
the moral character of men's actions in an au- 
thoritative way, and thus defined sin, makes in- 
telligible the statement of the same apostle that 
"the law was our schoolmaster to bring us unto 
Christ, that we might he justified by faith." Gal. 



CHRISTIANITY. 153 

3 : 24. It prepared the people for the Christian 
doctrine of salvation from sin. Had the law ex- 
isted merely for the one purpose of exhibiting sym- 
bols and types prefiguring salvation, it would have 
been but a visible prophecy of coming redemption^ 
and would not have prepared the people in any 
important sense to receive the higher Christian 
system. 

As it required the bondage in Egypt to fit the 
Jews to love and appreciate the Lord and Moses 
as their temporal deliverers; so, also^ it required 
the knowledge and the feeling of man's wretched 
and sinful condition in order to cause him to de- 
sire and appreciate Christ as his spiritual deliv- 
erer. For this cause the law brought into great 
prominence the evil character of his deeds, while 
at the same time he was made more sensible of 
his miserable state by the fact that it was "not 
possible that the blood of bulls and of goats 
should take away sins." Heb. 10:4. He had the 
knowledge of his sins indelibly impressed upon 
his mind and conscience, but he possessed no 
Savior; and thus was he prepared for the mes- 
sage of Christ. 

How forcibly is this illustrated in the ease 
of Paul! In the same chapter where he speaks 
of how the law made known unto him the knowl- 



154 EVOLUTION OF 

edge of sin (Romans 7), he goes on to record 
the dreadful struggle that took place in his ex- 
perience between the knowledge and better judg- 
ment of his mindj and the sin-principle as operat- 
ing in his heart and life. With sin victorious in 
the conflict, the depths of his miserable condition 
are disclosed in this striking phrase: "0 wretched 
man that I am! who shall deliver me from the 
body of this death?" In such an unhappy state 
under the law he was prepared for the help of 
a Savior; and, catching a glimpse of Jesus, he 
answers the question himself in the words, "I 
thank God through Jesus Christ our Lord." "There 
is therefore now no condemnation to them which 
are in Christ Jesus, who walk not after the flesh, 
but after the Spirit. For the law of the Spirit 
of life in Christ Jesus hath made me free from 
the law of sin and death." Chap. 8:1, 2. 

Before closing the present discussion we wish 
to notice the preparation for Christ and his sys- 
tem that existed outside of Judaism and the law. 
In view of the fact that in the following chapter 
our subject enlarges, extending beyond the limits 
of the Israelitish nation, in order to embrace a 
universal Christianity, it is fitting that the gen- 
eral preparations which preceded its establishment 
should first be considered. 



CHRISTIANITY. 155 

Clement of Alexandria says : "By reflection . . . 
those among the Greeks who have philosophized 
accurately, see God."^ We have before shown that 
aside from the direct intuition which character- 
izes mankind generally, some of the philosophers 
systematically arrived at the conception of one 
universal God, supreme Creator, although they 
were unable to define his relations with men. The 
apostle Paul appears to have admitted as much; 
for in his sermon to the Athenians, delivered on 
Mars Hill, he acknowledged that they were ig- 
norantly worshiping the "unknown God" whom he 
desired to reveal to them more perfectly through 
the positive knowledge made known to the world 
by Jesus Christ. "Accordingly," says Clement 
again, "before the advent of the Lord, philosophy 
was necessary to the Greeks . . . being a kind 
of preparatory training to those who attain to 
faith through demonstration. . . . For this was 
a schoolmaster to bring the Hellenic mind, as 
the law, the Hebrews, to Christ. Philosophy, 
therefore, was a preparation, paving the way for 
him who is perfected in Christ."^ 

In another place the same author says: "Phil- 
osophy, being the search for truth, contributes 



1 Stromata, Book I, Chap. 19. 

2 Ibid., Book I, Chap. 5. 



156 EVOLUTION OF 

to the comprehension of truth. . . . But its dis- 
covery is by the Son."^ We have before shown 
that the moral teachings of the philosophers re- 
sulted in the more perfect disclosure of man's 
shameful depravity^ from which their systems could 
not deliver^ and that for this cause some of them 
were led to believe that a benevolent God would 
not always leave mankind in this condition^ but 
would send a teacher from heaven to restore truth 
and happiness to the race. They saw the need 
of a Savior. 

But the subject can be extended still further; 
for there exists in all men some knowledge of right 
and wrong independent of revelation and elabo- 
rate systems of philosophy, and they are con- 
vinced of the need of divine help through their 
inability to conform even to the standard of right 
which they comprehend. This position — that light 
(sufficient in some respects at least to define sinj 
existed among the heathen independent of God's 
revelation — is sustained by the words of the apostle 
Paul. "For when the Gentiles, which have not 
the law, do by nature the things contained in the 
law, these, having not the law, are a law unto 
themselves: which show the work of the law writ- 
ten in their hearts, their conscience also bearing 

1 Stroma ta, Book I, Chap. 20. 



CHRISTIANITY. 157 

witness, and their thoughts the meanwhile accus- 
ing or else excusing one another." Rom. 2: 14, 15. 
Now, this scripture can not be limited in its inter- 
pretation to the thought that the Gentiles pos- 
sessed some sort of nature of right which uncon- 
sciously determined their conduct; for such would 
not involve the conscience, since, as we have before 
shown, conscience enforces only what intellect be- 
lieves to be truth: but it teaches that they natur- 
ally possessed sufficient knowledge of right to obli- 
gate their conscience and thus condemn them for 
wrong-doing. The apostle's argument was not 
that they were saved through their conscience, but 
that they were all condemned and lost, and there- 
fore stood in need of a Savior. After showing 
the sinful condition of the Jews, notwithstanding 
their law system, he declares, "We have before 
proved both Jews and Gentiles, that they are all 
under sin." Rom. 3 : 9. "That every mouth may 
be stopped, and all the world may become guilty 
before God." Ver. 19. "For all have sinned, 
and come short of the glory of God." Ver. 23. 
Thus, the whole wide world, reeling under the 
baneful influence of sin, waited the coming of a 
universal Savior to bring spiritual deliverance and 
happiness to mankind. 



158 EVOLUTION OF 

CHAPTER IX. 

THE MORAL SYSTEM OF CHRIST. 

While the entire world was still embraced in 
the dreariness of that long sinful night whose 
darkness was undiminished, except by a few rays 
of inspiration which shone on the Jewish nation, 
the dawn of a new and glorious day was heralded 
by the bright-shining star of Bethlehem which 
guided the Magi of the East to the cradle of our 
newly born Savior. The expectation of the proph- 
ets, the hope of Israel, and the destiny of the en- 
tire human race was mysteriously centered in this 
long-looked -1 or event. The angelic, soul-inspiring 
announcement to the shepherds on the plain pro- 
claims the splendid object of his earthly advent: 
"Fear not: for, behold, I bring you good tidings of 
great joy, which shall be to all people. For unto 
you is born this day in the city of David a SAV- 
IOR, which is Christ the Lord." Enrapturous 
thought! A Savior who will awaken joy in the 
hearts of all people I But it is true. The grand 
music in that celestial harmony which burst from 
the Judean skies on this his glorious natal day— 
"Glory to God in the highest, and on earth peace, 
good will toward men" — was a blessed portent of 
his kindly mission. 



CHRISTIANITY. 159 

*'0 little town of Bethlehem, 

How still we see thee lie! 
Above thy deep and dreamless sleep 

The silent stars go by, 
Yet in thy dark streets shineth 

The everlasting Light; 
The hopes and fears of all the years 

Are met in thee tonight. 

"For Christ is born of Mary, 
And gathered all above, 
While mortals sleep, the angels keep 

Their watch of wondering love. 
O morning stars, together 

Proclaim the holy birth! 
And praises sing to God the King, 
And peace to men on earth.'' 

—Phillips BrooTcs. 

Christ spent the early days of his earthly so- 
journ in comparative obscurity. But when John 
was baptizing in the wilderness, he said to his 
questioners, with reference to Christ, "There 
standeth one among you, whom ye know not" ; and 
the next day John pointed him out as "the Lamb 
of God, which taketh away the sin of the world.'" 
The time had now come for the Messiah to enter 
upon his personal ministry. We must bear m 
mind, however, the fact we have before shown — 
that miracles are an absolute necessity in order 
to prove the superhuman origin of a religion. 
Therefore, in accordance with this requirement of 
human nature, the first public appearance of the 



160 EVOLUTION OF 

Savior was attended by a supernatural event 
which proclaimed his position and authority; for^ 
coming from his baptism in the Jordan, he re- 
ceived the divine attestation by a voice from 
heaven, saying, "This is my beloved Son, in whom 
I am well pleased." But this heavenly approval 
was only the initial one of a series of extraordinary 
events that plainly stamped the divine character 
on his work and mission. 

The first noticeable thing that took place in his 
ministry was a marvelous display of supernatural 
power. "And Jesus went about all Galilee, teach- 
ing in their synagogues, and preaching the gospel 
of the kingdom, and healing all manner of sick- 
ness and all manner of disease among the peo- 
ple. And his fame went throughout all Syria: 
and they brought unto him all sick people that 
were taken with divers diseases and torments, and 
those which were possessed with devils, and those 
which were lunatic, and those that had the palsy, 
and he healed them. And there followed him 
great multitudes of people from Galilee, and from 
Decapolis, and from Jerusalem, and from Judea, 
and from beyond Jordan." Matt. 4<: 23-25. 

Now, whatever manifestations of Christ's power 
may be properly attributed to his love and compas- 
sion for afflicted and suffering humanity, it is 



CHRISTIANITY. 161 

evident that a most important object of its exhibi- 
tion was to prove his own mission and to establish 
the religion which he taught. This is shown also 
by certain definite scriptures bearing on the point. 
Thus, Peter, in his Pentecostal sermon, says to the 
Jews, "Jesus of Nazareth, a man approved of God 
among you, hy miracles and wonders and signs, 
which God did by him in the midst of you, as ye 
yourselves also know." Acts 2: 22. Again, in an- 
other place the same apostle says, "How God 
anointed Jesus of Nazareth with the Holy Ghost 
and with power: who went about doing good, and 
healing all that were oppressed of the devil: for 
God was with him." Chap. 10:38. 

This work of Christ was the proof of his di- 
vine authority. He himself demanded recogni- 
tion on the ground of his miracle-working; for he 
said, "Believe me for the very works' sake." John 
14: 11. That this was his means of convincing 
men of his authority is further shown by the words 
of Nicodemus, who said to him, "Rabbi, we know 
that thou art a teacher come from God : for no man 
can do those miracles that thou doest, except God 
he with him." John 3:2. A key-note of the au- 
thoritative teaching of the apostles was the mighty 
power of God which was manifested in Christ 
Jesus. 



162 EVOLUTION OF 

In the Scriptural narrative we have the record 
of one miracle that was wrought for the express 
purpose of proving the divine mission of Christ. 
In Matt. 9 : 2-7 we read of the man who was 
brought to Jesus sick of the palsy. The Savior 
said to him, "Son, be of good cheer; thy sins be 
forgiven thee." When the Scribes regarded this 
statement as blasphemous, Christ said to them, 
"Whether is easier to say. Thy sins be forgiven 
thee; or to say. Arise, and walk?" It was beyond 
the power of man either to heal the body or to 
forgive the sins of this man, although, in the hu- 
man estimation it would be the easier to say, 
"Thy sins be forgiven thee," since no one could 
tell whether they were forgiven or not. Now, it 
was the special mission of Christ to save the soul; 
and to prove it he said, ''But that ye may know 
that the Son of man hath power on earth to for- 
give sins (then saith he to the sick of the palsy). 
Arise, take up thy bed, and go unto thine house. 
And he arose, and departed to his house." 

Nothing can be more certain than that this dis- 
play of supernatural power was necessary to the 
establishment of the new religion which was des- 
tined to supersede in importance all other religions 
and for which the religion of the Old Testament 
age had been but a preparatory course. Had Christ 



CHRISTIANITY. 163 

appeared merely as an ordinary teacher^ his pre- 
cepts, however grand in moral character, could 
never have carried the weight of conviction and of 
supreme authority to the minds of the people 
without the appearance of something bearing the 
impress of divinity. In the very nature of things, 
men could not cast aside their former religious 
convictions and accept and believe a new doctrine 
which was at variance with every other religion, 
unless they could be made to feel that it was insti- 
tuted by divine command. If any event occurs 
that can be easily accounted for on the plane of 
human working, such can not be accepted as the 
direct action of God; but when manifestations of 
a superhuman character appear, they are readily 
attributed to the Almighty. Such is human na- 
ture; and we can no more alter that law of our 
being than we can change places with the amphi- 
bians and moUusks. 

The special revelations of God's will in all ages 
have been accommodated to this constitutional re- 
quirement of man, for they have been attended by 
miracles. In preceding chapters we have noticed 
the supernatural occurrences at the time of the exo- 
dus and of the giving of the law. We find the 
same principle working in subsequent times; for 
the prophets that were sent as special mediators 



164 EVOLUTION OF 

bearing important messages to Israel were usually 
(perhaps always) miracle- workers. And during 
the time of Elijah, when Israel seemed about 
to go down under idolatry, miracles abounded for 
the purpose of proving his authoritative mission as 
the prophet of Jehovah; and through this divine 
attestation the people were convinced and the fu- 
ture history of the nation altered. 

In order to make his revelations more effective 
God has usually supplied his special messengers 
with another witness to their mission — the wit- 
ness of prophecy. When Moses appeared in Egypt 
for the purpose of delivering the Israelites, it was 
in fulfilment of the prediction made by Abraham 
long before, that they should be led forth from 
Egyptian servitude to Canaan. This prophecy of 
the past prepared the way for the claims of Moses, 
and thus the manifestation of God's power through 
him was all that was necessary to inspire hope and 
confidence in his leadership. The mission and 
the character of the prophets are also proved hy 
the fulfilment of their predictions, as well as by 
their miracles. And though at this late date their 
miracles may be incapable of rational proof, and 
therefore lack that convincing element which ac- 
companied their manifestation, it is certain that 
their predictions, in most cases at least, admit of 



CHRISTIANITY. 165 

verification; and hence their miracles are possi- 
ble of belief. 

Now, the mission of Christ possessed the au- 
thority of prophecy. But it is clear that this evi- 
dence alone, independent of miraculous manifes- 
tations, would not suffice to establish his position 
as the Messiah; for a dozen individuals migiit 
have appeared, making the same claims, and the 
world would soon have rejected them all, so far 
as their pretensions to superiority were concerned, 
unless one had been able to come forward and show 
that he was "approved of God by miracles and won- 
ders and signs." It appears from the words of Ga- 
loaliel, in Acts 5: 36, 37, that something similar to 
this occurred in those days. Of the two methods of 
proof, however, the prophetical evidences are the 
most effectual, because they admit of universal 
verification, whereas miracles are convincing only 
to the beholders, being incapable of proof to 
all others, except through belief founded on 
testimony. 

The writings of the apostle Peter show that the 
Christian doctrine which he preached was based 
on both of these kinds of evidence, and he also 
gives their relative value. He says: "We have 
not followed cunningly devised fables, when we 
made known unto you the power and coming of 



166 EVOLUTION OF 

our Lord Jesus Christ, but were eye-witnesses of 
his majesty. For he received from God the Father 
honor and glory, when there came such a voice to 
him from the excellent glory. This is my beloved 
Son, in whom I am well pleased. And this voice 
which came from heaven we heard, when we were 
with him in the holy mount." 2 Pet. 1:16-18. 
This is the first line of proof, under which may 
be classed all miraculous manifestations; for they 
appeal to the senses and are of a local or private 
character, convincing only to those who witness 
them. The second and most important line of evi- 
dence is set forth in the words following: "We 
have also a more sure word of prophecy ; whereunto 
ye do well that ye take heed, as unto a light that 
shineth in a dark place. . . . Knowing this first, 
that no prophecy of the Scripture is of any pri- 
vate interpretation. For the prophecy came not 
in old time by the will of man: but holy men of 
God spake as they were moved by the Holy 
Ghost." Vers. 19-21. The latter class of proofs 
are not confined to a limited number, but througii 
the written Scriptures they have become the com- 
mon property of all men. While in addition to 
those Scriptures of the ancient prophets the 
apostles had the corroborating testimony of 
Christ's miracles to the establishment of his Mas- 



CHRISTIANITY. 167 

siahship^ a witness we do not have at the present 
time except by belief, we in turn have an evi- 
dence which they did not have in the beginning of 
their ministry; that is, the fulfilment of Christ's 
predictions, which admit of general verification. 
A remarkable similarity exists between the giv- 
ing of the Mosaic revelation and Christ's pro- 
cedure in establishing the gospel, a fact that will 
become apparent as we continue this chapter. We 
have seen that miracles were the means by which 
the leadership of Moses was established. Like- 
wise, the mission of Christ was attested by "mira- 
cles and wonders and signs." Again, we have 
noticed that the next thing in order in the Mosaic 
record was the manifestation of God's goodness 
and kindness to the Israelites in offering them the 
privilege of liberation from bondage and actually 
conducting them toward the promised land. So, 
also, Christ, after manifesting his glorious power 
and drawing the people around him, entered into the 
synagogue and taught a doctrine of love which 
astonished the hearers. "And there was delivered 
unto him the book of the prophet Esaias. And 
when he had opened the book, he found the place 
where it was written, The Spirit of the Lord is 
upon me, because he hath anointed me to preach 
the gospel to the poor; he hath sent me to heal 



168 EVOLUTION OF 

the broken-hearted, to preach deliverance to the 
captives, and recovering of sight to the blind, 
to set at liberty them that are bruised, to preach 

the acceptable year of the Lord And he 

began to say unto them, This day is this Scripture 
fulfilled in your ears. And all bare him witness, 
and wondered at the gracious words which pro- 
ceeded out of his mouth. . . . And they were as- 
tonished at his doctrine: for his word was with 
power." Luke 4: 17-22, 32. If this is not suffi- 
cient to show the loving character of his mission, 
go with the Savior to the Mount of Beatitudes, 
and there listen to those marvelous words which 
fell from the lips of him who "spake as never 
man spake": 

"Blessed are the poor in spirit: for theirs is 
the kingdom of heaven. 

"Blessed .are they that mourn: for they shall be 
comforted. 

"Blessed are the meek: for they shall inherit 
the earth. 

"Blessed are they which do hunger and thirst 
after righteousness: for they shall be filled. 

"Blessed are the merciful: for they shall ob- 
tain mercy. 

"Blessed are the pure in heart: for they shall 
see God. 



CHRISTIANITY. 169 

"Blessed are the peace-makers: for they shall 
be called the children of God. 

"Blessed are they which are persecuted for 
righteousness' sake: for theirs is the kingdom of 
heaven." Matt. 5:3-10. 

Are not such wonderful precepts sufficient to 
turn the hearts of the people to deep and ever- 
lasting appreciation of Christ.^ No; they are not. 
Truth of an entirely different character is es- 
sential to the formation even of the founda- 
tion upon which these promises and blessings 
rest. 

As the Israelites could not have experienced 
the deep feeling of gratitude for and appreciation 
of God as their temporal deliverer through Moses 
had they not first groaned under the most rigorous 
servitude in Egypt; so, also, mankind could not 
have properly appreciated Christ as their Savior 
without first experiencing that deep inward con- 
viction and sense of their need of such a spiritual 
deliverer. How could such a realization be ef- 
fected? The law system, by giving some actual 
knowledge of sin in an authoritative sense, pre- 
pared the way and partially accomplished this 
result; but it was deficient in certain respects, as 
we shall proceed to show. 

Although the Mosaic economy was given by in- 



170 EVOLUTION OF 

spiration, it was only a temporal code relating to 
men in this world, and the administration of its 
laws was placed in human hands. Under its juris- 
diction, no matter how guilty of unholy desires a 
man might be, he could not be legally convicted of 
crime until he had actually committed a deed pro- 
hibited by the law. Even then he might escape 
its penalty; for, although guilty of murder, ho 
could not be condemned and sentenced except on 
the positive testimony of at least two witnesses. 
And the greatest punishment that the law effected 
or threatened was literal "death without mercy." 
Now, without a broader conviction of man's ac- 
countability to law, one would not be apt to re- 
ceive that pungent conviction of sin necessary to 
form the basis of redemption. Therefore Christ 
proceeds, in this Sermon on the Mount, to lay 
down a perfect law defining sin, not a law dealing 
with the external acts as passed upon by falli- 
ble man, but one relating to the soul with its hid- 
den desires and intentions as known to the Al- 
mighty. Furthermore, the penalty attached to this 
spiritual law of Christ is no common punishment 
like stripes and imprisonment, or even literal 
death, but it consists of "hell fire." Let us quote 
a few texts in this chapter and notice the enforce- 
ment of this higher law. 



CHRISTIANITY. 171 

Verses 21, 22. "Ye have heard that it was said 
by them of old time_, Thou shalt not kill. . . . 
But I say unto you. That whosoever is angry with 
his brother without a cause shall be in danger of 
the judgment: and whosoever shall say to his 
brother, Raca, shall be in danger of the council: 
but whosoever shall say, Thou fool, shall be in 
danger of hell fire/* 

Verses 27-29. "Ye have heard that it was said 
by them of old time. Thou shalt not commit adul- 
tery: but I say unto you. That whosoever looketh 
on a woman to lust after her hath committed adul- 
tery with her already in his heart. And if thy 
right eye offend thee, pluck it out, and cast it 
from thee: for it is profitable for thee that one of 
thy members should perish, and not that thy whole 
body should be cast into hell." 

Verses 38, 39. "Ye have heard that it hath 
been said. An eye for an eye, and a tooth for a 
tooth: but I say unto you, that ye resist not evil: 
but whosoever shall smite thee on thy right cheek, 
turn to him the other also." 

Verses 43-45. "Ye have heard that it hath been 
said. Thou shalt love thy neighbor, and hate thine 
enemy: but I say unto you. Love your enemies, 
bless them that curse you, do good to them that 
hate you, and pray for them which despitefully 



172 EVOLUTION OF 

use you and persecute you; that ye may be the 
children of your Father which is in heaven." 

In his discourses and parables throughout his 
ministry, Christ continually set forth this doctrine 
of man's accountability to God in a future state, 
and warned them to "flee from the wrath which 
is to come." Over and over again we read such 
expressions as "hell/' "hell fire/' "everlasting fire," 
"torment/' "everlasting punishment/' "brought 
down to hell," "furnace of fire," "wail- 
ing and gnashing of teeth," "outer dark- 
ness," "place of torment," "in hell . . . being in 
torments," "the damnation of hell." By such a 
fearful delineation of the terrible penalty await- 
ing the incorrigible transgressor in the next world, 
Christ impressed upon his hearers the heinous 
character of sin and the opposition of God's na- 
ture to all wrong-doing. Well did the apostle say, 
"He that despised Moses' law died without mercy 
under two or three witnesses: of how much sorer 
punishment, suppose ye, shall he be thought 
worthy, who hath trodden under foot the Son of 
God.f* ... It is a fearful thing to fall into the 
hands of the living God." Heb. 10:28-31. 

With sin thus defined — standing naked and ex- 
posed in all of its hideous character — a proper ba- 
sis was laid for the appreciation of that Savior 



CHRISTIANITY. 173 

who came to deliver mankind from "the wrath 
which is to come/' and brought "eternal salvation 
to all them that obey him." 

But although he denounced evil, and threatened 
wicked men with the most direful consequences, 
his mission reached beyond such a negative stand- 
ard, and he proclaimed the positive Word of life 
to the famishing multitudes, yea, "brought life 
and immortality to life through the gospel." Ev- 
erywhere he went, the "Sun of righteousness" 
illuminated the darkness of saddened hearts and 
brought happiness into lives. In loving words of 
invitation that have come ringing down through 
the ages, he called the care-worn to the blessed 
realization of heavenly relief: "Come unto me, all 
ye that labor and are heavy-laden, and I will give 
you rest. Take my yoke upon you and learn of 
me; for I am meek and lowly in heart: and ye 
shall find rest unto your souls. For my yoke Is 
easy, and my burden is light." 

With his mission attested by divine manifesta- 
tions, and his discourses enunciating the most glo- 
rious precepts ever uttered on the earth, his word 
possessed an authority that could not be resisted. 
Even his enemies were made to exclaim, "Never 
man spake like this man." What wisdom was 
manifested in his teaching! He wasted no time 



174 EVOLUTION OF 

on extraneous or unimportant subjects, as did Bud- 
dha, who limited the length and height of a man's 
bed, but he went straight to the marrow of all 
moral questions and said the final word which has 
stood unshaken for centuries. 

His life was an exhibition of compassion for 
suffering humanity. Everywhere he healed the 
sick, lifted the fallen, and spoke words of com- 
fort and of consolation to those who were dis- 
tressed. In character he was pure, holy, fault- 
less — without sin. While he has been the object 
of contempt and of ridicule by enemies, while 
his teaching has been despised and trampled un- 
der foot, our Lord has never been charged with 
wickedness. What a model of virtue for all suc- 
ceeding ages ! Preaching a doctrine which seemed 
to breathe the very atmosphere of heaven, and 
leading such an exemplary life, he called man- 
kind to the plane of highest moral excellence. 
Nor was this all. The strongest inducement, 
promise of eternal life, in contrast with the doc- 
trine of everlasting torment, was braught to bear 
upon sinful man to draw his affections heaven- 
ward. Everywhere he held before men the final 
reward of "everlasting life," "heaven," "life eter- 
nal," and the "kingdom prepared for them from 
the foundation of the world." 



CHRISTIANITY. 175 

^'Eeligion, if in heavenly truths attired, 
Needs only to be seen to be admired. ' ' 

—Cowper. 

There is no religion like the religion of Jesus 
Christ. It stands in a class by itself. It is 
the product of inspiration, the work of its divine, 
illustrious Founder. Theodore Parker exclaims, 
"But eighteen centuries have passed since the sun 
of humanity rose so high in Jesus; what man, 
what sect, has mastered his thought, compre- 
hended his method, and so fully applied it to life.'* 
And Renan, the rationalist, could not refrain from 
paying this beautiful tribute to the person of 
Christ: "Repose now in thy glory, noble Founder! 
Thy work is finished, thy divinity is established. 
.... Whatever may be the surprises of the fu- 
ture, Jesus will never be surpassed." Even Rous- 
seau, who was no biased witness for Christianity, 
was charmed with the life and the character of 
our only Savior, and he exclaimed: "Is it possible 
that the sacred personage, whose history the Bi- 
ble contains, should be himself a mere man.^ What 
sweetness, what purity in his manner! What an 
affecting gracefulness in his instructions! What 
sublimity in his maxims ! What profound wisdom 
in his discourses ! If the life and the death of 
Socrates are those of a sage, the life and death 
of Jesus are those of a God." 



176 EVOLUTION OF 

CHAPTER X. 
THE GOSPEL SECRET OF REGENERATION. 

The great design of the religion of Jesus Christ 
is to produce love in the hearts of men. In order 
to accomplish this result, his religion must be 
more than a mere system of moral instructions; 
for such, as we have shown, can not change the 
natural sinful disposition of the heart. The no- 
blest precepts of the ancient philosophers never 
endowed mankind with a supreme love for God 
and the right, nor could they alter the affections 
sufficiently to produce love for an enemy. Neither 
were the results different when the moralists them- 
selves led consistent lives. Of all the various ethi- 
cal systems that the world has seen, not including 
Christianity, Buddhism doubtless takes the first 
rank, and its founder is said to have been a man 
of excellent moral character. But so far from ac- 
complishing the regeneration of the world, the 
system has been barren of results even in morally 
elevating those who have come in contact with 
it, as the history of the hundreds of millions of 
its adherents abundantly shows. The doctrine pos- 
sesses the external shell of a virtuous character, 
but lacks that internal life-energy from God which 
produces living and lasting results. 



CHRISTIANITY. 177 

Now, the Christian religion could not have sup- 
plied the crying need of humanity and have secured 
a firm abiding-place in the hearts of men, had it 
not possessed something of a more positive nature. 
In noblest poetry and in loftiest phrase we might 
have expressed our admiration of the character of 
Christ and extolled the charming beauty, the ex- 
quisite simplicity, and the striking wisdom of his 
instructions; and yet such a model of spotless 
perfection, such a standard of human excel- 
lence, would have been powerless to effect 
the regeneration of men without the aid of 
a secret power which lays hold upon the soul 
and transforms its moral disposition. What is 
there about the gospel of Christ that produces 
this change of affections from hatred to love, and 
from sin to holiness? 

It is a well-known and important fact, a fact 
which numerous writers have observed, that the 
affections of men naturally act in a reciprocal man- 
ner when there is a positive manifestation of af- 
fection on the part of the object loved. Thus, 
when an individual unselfishly and at great per- 
sonal sacrifice exercises himself for the benefit of 
another, there arises spontaneously in the heart of 
the recipient a feeling of gratitude and love for 
the beneficiary that did not exist before. Enlarg- 



178 EVOLUTION OF 

ing on this thought and giving it full force of 
application to the subject of Christianity, we shall 
find that the secret of that intense love for God 
which the gospel imparts to man is due to the 
manifestation of God's love for us in the person 
of his Son Jesus Christ. And this introduces the 
doctrine of the atonement. 

Under the law dispensation man was made to 
feel that the bloody sacrifices which he offered 
were only substitutes for his own life and that 
without the shedding of blood there was no re- 
mission. God said to those under the law, "The 
life of the flesh is in the blood; and I have given 
it to you upon the altar to make an atonement for 
your souls : for it is the blood that maketh an 
atonement for the soul." Lev. 17:11. This fa- 
miliar subject of animal substitution foreshadowed 
and prepared the way for the Christian doctrine 
of atonement. 

But why was an atonement necessary? Could 
not the Almighty forgive erring men through the 
exercise of His loving disposition alone, without 
the payment of some satisfaction for sin.^ No; 
such could not be accomplished consistently with 
his other attributes and the moral government that 
he has ordained. The effectiveness of a law can 
be maintained only by the infliction of its penal- 



CHRISTIANITY. 179 

ties. Should the chief executive of a state or a 
nation possess and exercise the power of clemency 
to the extent of immediately pardoning all law- 
breakers, who would be able to picture the dis- 
astrous results? The law a nullity, a premium on 
wrong-doing, the righteous despised, while sin and 
evil men hold high carnival together! Human 
laws, however, relate to the conduct of men only 
here in time, and therefore faithful obedience to 
such laws can not secure more than temporal bene- 
fits, nor can the penalty of their violation be more 
than temporal. 

Now, the Creator placed his creatures under a 
moral law that exacted perfect obedience. This 
law had a penalty attached, which was determined 
in accordance with the nature of the offense in the 
mind of its Author. But God, being infinitely 
holy, must of necessity be infinitely opposed to 
unholiness ; and therefore the law, which reflects 
his moral disposition, must be infinitely just and 
in the same degree opposed to injustice. The re- 
ward for obedience would therefore, in accordance 
with the nature of the law, be infinite; while the 
penalty for its violation could not in the nature of 
things be other than infinite punishment. It is an 
illogical supposition that the nature, requirements, 
and rewards of a law system can be of one char- 



180 EVOLUTION OF 

acter, and its penalty for disobedience bear no 
qualitative relation to it, but be regulated by an- 
other standard. Infinite punishment must be the 
penalty for the violation of God's universal law, 
if the moral government of heaven which requires 
perfect obedience be infinite and eternal. 

When man disobeyed this law of God, he laid 
himself liable to its penalty. His position did not 
determine the nature of the offense; for, whether 
the violator was human or angelic, the violation 
of God's infinite law would be of the same nature, 
an infinite offense, and would accordingly deserve 
its penalty. "Is not thy wickedness great? and 
thine iniquities infinite?" Job 22:5. In all hu- 
man affairs it is not the social standing of the 
criminal, but the worthiness of the violated law 
and the dignity of its offended author, that deter- 
mines the character of the act and justifies the 
execution of the penalty. Thus, a wilful murder 
when committed by the lowest serf is in reality 
the same evil deed in character as when perpe- 
trated by a nobleman, and is worthy of the same 
punishment. 

That God thus reckons all wilful offenses against 
his infinite law as equal, regardless of who the vio- 
lators are, and amenable to the same penalty, is 
shown by the Scriptures. The apostle Peter speaks 



CHRISTIANITY. 181 

of "the angels that sinned" — and to show that they 
were not of the human race^ he places them in 
contrast with mortal beings by saying that they 
are "greater in might and power" than men are — 
and says they were "cast down to hell, and . . . 
reserved unto judgment." And Jude refers to 
them as having left "their first estate" and declares 
that they, together with Sodom and Gomorrah and 
other evil-doers, are "set forth for an example, 
suffering the vengeance of eternal -fire." We are 
not here concerned with who these angels were, 
the nature of the event, nor when it took place, 
but merely refer to it for the same purpose that 
the apostles did — ^to show that angels and men 
receive the same punishment (infinite punishment) 
for violating God's law, thus making future pun- 
ishment a more effective "ensample unto those that 
after should live ungodly." 

The enforcement of the divine law is the work 
of God's justice, and infinite justice would there- 
fore demand the eternal punishment of every 
violator. It is manifest that the Almighty could 
not palliate or excuse sin without destroying the 
respect of all his intelligent creatures for that 
law which he ordained ; neither could he do so with- 
out ignoring an essential attribute of his own char- 
acter — justice — and thus involving himself in an 



182 EVOLUTION OF 

absurdity. This inconsistency we could not ex- 
pect in the moral Governor of the universe. But 
at the same time this rigid enforcement of the 
penalty by justice^ if permitted, would be at the 
expense of another attribute of the Almighty — 
love — and such inha,rmony we could not conceive 
to exist in the Godhead. 

We can easily perceive how the love of God 
might be directed toward erring man when we 
reason by analogy from the human affections. Al- 
though the father is grieved because of the deeds 
of his wayfaring sons, and feels no sympathy with 
the character of their acts, he experiences a pater- 
nal affection for them because they are his children. 
Now, while we can not "find out the Almighty 
unto perfection," still we are able to draw some 
conclusions from the necessary character of his 
attributes so far as they are manifested to the 
human understanding, bearing in mind this es- 
tablished fact: that whatever can be logically reduced 
to absurdity can not be true. We might conclude 
that the love and fatherly benevolence of the Cre- 
ator would cause him to save the entire human 
race unconditionally, as some have even argued; 
but we have already shown that such a conclusion 
is illogical and therefore untrue, because it would 
ignore God's infinite attribute of justice^ which 



CHRISTIANITY. 188 

demands the execution of the divine law, and thus 
would involve the Almighty in an absurdity. On 
the other hand, we might say that the infinite jus- 
tice of God would cause the damnation of the 
whole human family; but this also is illogical, be- 
cause it would set at naught the action of God's at- 
tribute of love. 

While it is not our purpose to "limit the holy 
One of Israel" nor his attributes, still it is evi- 
dent that both of these principles can not act in 
a full and unrestrained sense at the same time : 
there must exist a basis of unity and harmony of 
working that brings into consistent exercise all of 
the infinite faculties. And herein lies the great 
mystery of atonement and of redemption. The 
infinite dignity and majesty of the divine law must 
be maintained, and therefore satisfaction for sin 
must be paid to the justice of God; but the divine 
principle of love for his own children must also 
have a sphere of operation, and therefore favor 
must be shown to a guilty race. 

Man rested under the sentence of eternal death, 
for he was in debt to the justice of God, and the 
only way whereby he could discharge that obliga- 
tion which he had incurred through his transgres- 
sion was by suffering the extreme penalty. The 
man who in olden times was imprisoned for debt 



184 EVOLUTION OF 

with the understanding that he could not come out 
until he had "paid the uttermost farthing" lost 
all hope of release through his own efforts when 
the strong bars of his cell closed upon him. In 
debt, and in prison, with nothing to pay. Such 
was the helpless, unhappy state of sinful man! 
He could not redeem himself. Angels could not; 
for they also are under the law that exacts per- 
fect obedience, and therefore they have no sur- 
plus obedience or righteousness to atone for the 
transgressions of man. Only a creature over whom 
the law had no jurisdiction was able for such a 
task. Jesus Christ — all-glorious name! — stepped 
forward and said, "I will bear the penalty of that 
broken law; let the stroke of infinite justice fall 
on me," and he went to CALVARY, exhibiting it 
once the justice and the love of God. 

''Look at him dying, bleeding for thee; 
Though thou hast slighted him often, 
Stni, sinner, he's pleading for thee." 

An historical incident, as cited by Johnston,^ 
will illustrate beautifully this necessity of atone- 
ment. Zaleucus, the Locrian king, gave to the 
Greeks their first code of written laws in the 
seventh century B. C. One of these laws, it is 
said, prohibited adultery, the penalty for its vio- 

1 Scientific Faith, p. 180. 



CHRISTIANITY. 185 

lation being the loss by the offender of both eyes. 
That law was violated by the king's son. Now, 
while the king had it within his power to extend 
clemency to his son and pardon him, he could not 
have done so without lowering the dignity of the 
law and manifesting a favoritism inconsistent with 
his official position. On the other hand, had he 
condemned his son to the full penalty of the law, 
he would have done so at the expense of his father- 
love and inconsistently with his character as a 
man. How, then, could he both manifest the love 
of his heart and maintain the justice of his law? 
He directed that the son should suffer the loss of 
one eye, and then ordered one of his own eyes 
destroyed. By this means he not only upheld the 
majesty of his law, but also showed love to his 
offending son. 

Though this case is not just parallel with the 
atonement of Christ, yet the comparison brings 
out the necessity of the Redeemer's sacrifice and 
gives the doctrine added force. The infinite ex- 
cellence and majesty of the divine law could not 
be maintained without the enforcement of its pen- 
alty, nor could the Father's supreme love be mani- 
fested without showing mercy to mankind; hence 
the necessity of an atoning sacrifice. "For God so 
loved the world that he gave his only begotten 



186 EVOLUTION OF 

Son, that whosoever believeth in him should not 
perish, but have everlasting life." John 3:16. 
"But God commendeth his love toward us, in that, 
while we were yet sinners, CHRIST DIED FOR 
US." Rom. 5 : 8. And Christ, being infinite, was 
able in his death to satisfy the demands of justice 
upon an indefinite number of finite creatures, with- 
out enduring eternal suffering; for infinity an- 
swers to infinity. 

This thought of a divine atonement commits 
us to the doctrine of Christ as the world's ex- 
clusive Savior. The love of God for sinful man is 
manifested directly to the world through the per- 
son of his Son, and in this manner only. The 
apostle Paul informs us that "God was in Christ, 
reconciling the world unto himself" (2 Cor. 5: 19) ; 
and, again, he declares positively that "the love 
of God" *'is in Christ Jesus our Lord." Rom. 
8:39. Independent of that plan of redemption 
revealed by the Savior, men fall under the justice 
of the Almighty; for God, outside of Christ, "is 
a consuming fire." This his word plainly declares : 
"He that believeth on the Son hath everlasting 
life: and he that believeth not the Son shall not 
see life; but the wrath of God abideth on him." 
John 3 : 36. 

That the atonement of Christ was the means by 



CHRISTIANITY. 187 

which the salvation of the world was to be effected 
is clearly shown by the teaching of Jesus himself. 
He says, "As Moses lifted up the serpent in the 
wilderness, even so must the Son of man be lifted 
up : that whosoever believeth in him should not per- 
ish, but have eternal life." John 8:14, 15. In 
another place he says, "And I, if I be lifted up 
from the earth, will draw all men unto me"; and 
in the following verse the writer adds, "This he 
said, signifying what death he should die." John 
12: 32, 33. In Num. 21 : 6-9 we have the account 
of the Israelites' experience with serpents. At 
the command of the Lord, Moses made a fiery ser- 
pent of brass and set it up on a pole, and by look- 
ing upon it those who had been bitten by the poi- 
sonous' reptiles found relief. Christ places this 
circumstance in a typical relation with his own 
death — "that whosoever believeth in him should 
not perish, but have eternal life." As the only 
hope of the suffering Israelites was in that serpent 
of brass, which resembled the cause of all their 
present misery; so, also, the only hope of a lost 
world lay in that "man of sorrows" who, being 
made "in the likeness of sinful flesh," resembled 
the instrument by which all the evil and wicked- 
ness in this part of God's universe had been com- 
mitted. Although being divine and suffering to sat- 



188 EVOLUTION OF 

isfy the claims of justice, he died as man and for 
man, "the just for the unjust, that he might bring 
us to God/' 1 Pet. 4: 18. 

In this mystery of the atonement we have "the 
hidden wisdom, which God ordained before the 
world unto our glory: which none of the princes 
of this world knew: for had they known it, they 
would not have crucified the Lord of glory." 1 
Cor. 2:7, 8. On this marvelous event, the most 
stupendous in the history of the human race, the 
whole structure of Christianity rests, and herein 
lies the secret of the wonderful power of the gos- 
pel which transforms the hearts of men. While 
the Jews sought for signs, and the Greeks were 
proud in their wisdom, we find both signs and wis- 
dom in the Christian system, and exclaim with the 
apostle, '^We preach Christ crucified, unto the Jews 
a stumbling-block, and unto the Greeks foolish- 
ness; but unto them which are called, both Jews 
and Greeks Christ the power of God, and the wis- 
dom of God." "For the preaching of the cross is 
to them that perish foolishness; but unto us which 
are saved it is the power of God." 1 Cor. 
1:23, 24, 18. 

In this doctrine of the cross lies the most char- 
acteristic feature of Christianity. It gives it a 
rank infinitely superior to all other forms of re- 



CHRISTIANITY. 189 

ligion. Do other systems define sin? So does 
Christianity; and in the teaching of our Savior 
exceeds them all. Do they prescribe a standard 
of human duty.^ So does Christianity; and it holds 
before mankind the strongest incentives to right- 
doing. Do they exhibit a model of excellence as 
an object of worship.^ So does Christianity; and 
in the person of Jesus we have the purest and 
noblest example of faultless and spotless virtue 
that has ever trod the earth — his enemies being 
the judges. But we have seen that no other re- 
ligion is capable of changing the moral disposi- 
tion of men from sin to holiness; whereas this 
transformation is effected in Christianity through 
the "cross of our Lord Jesus Christ, by whom," 
says the apostle, "the world is crucified unto me, 
and I unto the world/* Gal. 6: 14. It is this mani- 
festation of divine love that draws out the soul's 
affections to God. 

Who that comprehends the infinite character of 
sin and its direful consequences, and reflects upon 
his own wretchedness and helplessness, can behold 
this noble example of the self-denying Jesus and 
not experience a feeling of appreciation springing 
up in the soul? When we see him in the garden 
weeping under the load of our sins, that we might 
go free; when we behold him enduring the cruel 



190 EVOLUTION OF 

dtripes, that we might be caressed with his 
love; when we look on his lovely brow bear- 
ing the crown of thorns before Pilate^ that 
we might wear a diadem of praise; when we 
view him staggering under the cross to Calvary, 
that we might be borne on angels' wings to glory; 
and when we gaze at the awful tragedy of Gol- 
gotha — the suspended body, the agonized look, the 
flowing blood — the Son of God dying, that we 
might live forevermore — O God! can we contem- 
plate such scenes without exclaiming, "WE LOVE 
HIM BECAUSE HE FIRST LOVED US"? 
1 John 4: 19. 

''When I survey the wondrous cross 
On which the Prince of glory died, 
My richest gain I count but loss, 
And pour contempt on all my pride. 

''Forbid it. Lord, that I should boast, 
Save in the death of Christ, my God; 
All the vain things that charm me most, 
I sacrifice them to his blood. 

'■See, from his head, his hands, his feet. 
Sorrow and love flow mingled down; 
Did e'er such love and sorrow meet, 
Or thorns compose so rich a crown? 

"Were the whole realm of nature mine, 
That were a present far too small; 
Love so amazing, so divine. 

Demands my soul, my life, my all.'' 

—Isaac Watts. 



CHRISTIANITY. 191 

So completely has this manifestation of divine 
mercy captivated the affections, and transformed 
the hearts of men from the love of sin to the love 
of the dying yet ever-living Savior, that from that 
moment until the present time millions have been 
bound by its holy charm. Nor have the powers in- 
fernal that have been turned loose on the humble 
followers of the Nazarene been able to sever this 
sacred connection. Though stretched on the rack, 
stoned, beheaded, devoured by beasts, hanged, 
drowned, buried alive, and burned at the stake, 
yet to their last dying breath they have clung to 
Jesus with supreme affection, rejoicing because 
counted worthy to suffer shame for his sake. Mira- 
cle of the ages — God dying for man! Substitu- 
tion ! At once Sacrifice, Mediator, and Reconciler ! 

''In the cross of Christ I glory, 

Tow 'ring o'er the wrecks of time; 
All the light of sacred story 

Gathers round its head sublime." 

— John Bowring. 



192 EVOLUTION OF 

CHAPTER XI. 
PRACTICAL CHRISTIANITY. 

One of the most distinguishing characteristics 
of Christianity is its adaptability to the universal 
needs of mankind. Although the seed of this 
divinely revealed religion was planted and nour- 
ished in Jewish soil, it was designed to spring up 
into a tree of immortal life whose luxuriant leaves 
should be for the healing of all the nations. The 
atonement of our Savior, upon which the gospel 
system is founded, can not be limited to one tribe 
or nation only. "Is he the God of the Jews only? 
Is he not also of the Gentiles? Yes, of the Gen- 
tiles also." Rom. 3 : 29. "But we see Jesus, who 
was made a little lower than the angels for the 
suffering of death, crowned with glory and honor; 
that he by the grace of God should taste death for 
every man." Heb. 2 : 9. 

In order to understand the object and the gen- 
eral application of Christianity to the work it is 
intended to accomplish in the world, it is essential 
that we comprehend its fundamental principles; 
that we discern, so to speak, its innate character. 
What is the nature of Christianity? Of what does 
it consist ? What does it take to constitute a Chris- 



CHRISTIANITY. 193 

tian? These questions have received various an- 
swers. Some appear to regard Christianity as a 
set of theological doctrines handed down through 
the centuries, the belief of which constitutes a 
man a Christian. Others think that joining a 
church, receiving baptism, or something like that 
gives a clear title to that designation. Benjamin 
Tefft has compiled the following definitions of 
Christianity : 

Kant's: "Reverence for the moral law as a di- 
vine command." 

Schelling's: "Union of the finite with the 
infinite." 

Fitche's: "Faith in a moral government of 
the world." 

Hegel's: "Mortality becoming conscious of the 
free universality of its concrete essence." 

Hase's: "Striving after the absolute, which is 
in itself unattainable/* 

Wallaston's: "An obligation to do what ought 
not to be omitted, and to forbear what ought not 
to be done." 

A New England transcendentalist's : "The seeds 
of truth, if not the living forms of truth, contained 
in the soul itself, ready to expand into bloom and 
beauty as it feels the light and heat of the upper 
world." 



194 EVOLUTION OF 

W. H. Channing's: "One of many religions all 
essentially divine." 

Herbert Spencer's: "Something which passes the 
sphere of experience." 

Robert Ingersoll's: "Arrant nonsense." 

Martin Luther's: "The love of God shed abroad 
in the heart by the Holy Ghost." 

Paul's: "The povrer of God unto salvation to 
every one that believeth." 

Christ's: "That which is born of the flesh is 
flesh; and that which is born of the Spirit is spirit. 
. . . The wind bloweth where it listeth, and thou 
hearest the sound thereof, but canst not tell whence 
it cometh, or whither it goeth: so is every one that 
is born of the Spirit." 

We unhesitatingly accept the designation given 
by the Author of Christianity as authoritative. 
Christ represented himself as the world's only 
Savior and exclusive hope. And when he began 
his ministry, he preached: "Repent: for the king- 
dom of heaven is at hand (Matt. 4:17); and, 
"Except a man be born again, he can not see the 
kingdom of God." John 3:3. Now, if the new- 
birth operation is the all-essential requirement of 
discipleship, then the Spirit-birth state is the con- 
dition constituting a man a Christian. The term 
Christian signifies an imitator of Christ; thus. 



CHRISTIANITY. 1^5 

Christianity really implies a condition of Christ- 
likeness — which was purity of heart and conformity 
to God's will in act. Therefore Christianity 
is spiritual in its nature; the work of that Spirit- 
power which operates in the hearts of men, trans- 
forming them into this moral state of Godlikeness. 
A careful distinction should be made between 
this fundamental nature of the Christian religion 
and the body of doctrines, customs, and practises, 
that may be associated with it. Schleiermacher 
held "that religion is not a system of dogmas, 
but an inward experience; not a speculation, but 
a feeling."! This heart-experience is the great es- 
sential; for without it, according to the teaching of 
Scripture, no one can see the kingdom of God. 
It is the all-important foundation on which the 
entire doctrinal system of the New Testament, 
pertaining to Christian duty, is based. With this 
internal work of grace, a man is a Christian 
though he be ignorant of nine-tenths of the com- 
mandments of God regarding human obligations; 
whereas, without this experience, he is not a true 
Christian though he understand and believe every 
precept revealed in the Holy Bible. Although a 
system of Christian doctrine is essential for the 
well-being of the church of Christ as a whole here 

1 Transcendentalism in New England, pp. 49, 50. 



196 EVOLUTION OF 

on earth, yet in the individual application it should 
be borne in mind that an adherent of Christianity 
is not to be judged rashly because of his non-con- 
formity to a certain standard of doctrine, but 
judged by the internal relationship which he holds 
to God. Doctrines must first be presented to 
the mind and comprehended by it before they can 
obligate the conscience and have any definite bear- 
ing on the soul's relationship with the Almighty. 
Yet how prone men have been to measure Chris- 
tians by their theology, rather than by their 
religion. 

It is evident that the man who accepts Chris- 
tianity still possesses the essential traits and limi- 
tations of humanity, though he be truly converted 
to God. Therefore his efforts to give explana- 
tion to the Christian system and its workings 
will be but an expression of his own light and 
understanding on the subject. Even though he pos- 
sess the Holy Ghost, as did the apostles, the re- 
sult, in the nature of things, will not be different, 
except that under such a guiding influence he will 
ultimately and unfailingly be led into all the 
truth. But as the revelation of doctrinal truth 
must of necessity be a gradual process, he finds 
his comprehension of divine things constantly ex- 
panding, his theology broadening, and his con- 



CHRISTIANITY. 197 

science undergoing a series of continuous modi- 
fications in accordance with the increase of light; 
and thus his entire individual experience is made 
up of this type of religious progression. 

A cursory reading of these assertions may give 
the impression that they deprive Christianity of its 
standard of unity among Christians; but deeper 
and reflective thought will discover that in these 
very facts lies one of the great secrets of the 
universal adaptation of the gospel system, and 
thus makes it a practical one. For how could that 
inner experience of spiritual regeneration be the 
common property of all people, in every stage of 
enlightenment, if the gospel itself did not carry 
with it a spirit of adaptation that accommodates 
itself to the various degrees of light and knowl- 
edge possessed by the true believers in Jesus? 

The poor ignorant man, though he be unable to 
explain the mystery of the atonement in any sense, 
and though he could not, to save his life, name 
all the books in the New Testament nor unravel 
the seventh chapter of Daniel, can, nevertheless, 
if he knows that he is a sinner and that Jesus died 
to save him, experience all the raptures of the 
new-birth state and become a Christian, On the 
other hand, the most advanced Christian, though a 
profound Bible scholar, though a Paul in the deep 



198 EVOLUTION OF 

things of the law and the gospel, though an ApoUos 
or a Whiteiield in fervent eloquence, is, notwith- 
standing, a Christian only by virtue of his heart- 
relationship to God. His intellectual attainments 
bear no qualitative relation to his soul's experi- 
ence. "Not by works of righteousness which we 
have done, but according to his mercy he saved 
us." Tit. 3:4. "By grace are ye saved through 
faith; and that not of yourselves: it is the gift 
of God: not of works, lest any man should boast." 
Eph. 2:8, 9. 

Now, if these two individuals recognize the es- 
sential fundamental nature of Christianity as con- 
sisting of the spiritual heart-experience, and do not 
confound it with their degrees of enlightenment, 
they can walk together in the unity of the Spirit. 
The one more advanced can say to his brother 
of lesser attainments: "Nevertheless, whereto we 
have already attained, let us walk by the same rule, 
let us mind the same thing. And if in anything 
ye be otherwise minded, God shall reveal even 
this unto you." Phil. 3: 16, 15. And they read 
in the Bible of its being the will of God "that 
their hearts might be comforted, being knit to- 
gether in love." Col. 2:2. But if they should 
overlook or disregard this primary element of true 
religion and form some external basis of fellow- 



CHRISTIANITY. 199 

ship^ it is evident that strife and carnal division 
would result. 

Let us carry this discussion a degree further and 
consider the subject of ideal and of practical re- 
ligious standards. An ideal standard comprehends 
the thought of absolute perfection. It is unnec- 
essary even to state that the Christian system of 
religion as revealed in the New Testament does 
not enjoin ideal perfection on the followers of 
Christ in their present state. True, it teaches 
the doctrine of Christian perfection, but this is an 
entirely different subject from the ideal perfection 
now under consideration; for Christians can be 
perfect in moral purity and perfect in their lives 
so far as they have understanding and ability — a 
relative perfection — and no more is required of 
them. Absolute perfection requires absolute knowl- 
edge, and such is not a characteristic of man- 
kind. The practical standard, however, which 
we shall proceed to establish as the one clearly 
and consistently maintained in the New Testa- 
ment, is that highest development of Christian 
ideals possible under the circumstances, and this 
implies a constant upward progression towards the 
ideal. The proof of these assertions will appear 
when we come to illustrate them with apostolic 
examples. 



200 EVOLUTION OF 

In a former chapter we have shown that it is 
a characteristic tendency of the religious nature 
to sanctify everything that is conceived to be truth 
and to incorporate such things into her system. 
And when thus sprinkled with the holy water of 
consecration, the conscience, being obligated by 
faith, enforces all of its precepts. Since man's 
knowledge of divine things is relative, instead of 
absolute, it is clear to a demonstration that he can 
not in the nature of things avoid associating with 
his religion some things of a purely extraneous 
character, which become thereby matters of faith 
and conscience. Now, if no restraints were exercised 
on this assimilating disposition of the relig- 
ious nature, it is evident that the primitive sim- 
plicity and the native purity of the true heart-re- 
ligion of Jesus would soon be largely hidden by an 
outward attire of a local character. A certain 
writer has said that the Italian conception of 
the divine is such that they paint an Italian Christ, 
and the Germans paint a German Christ, and the 
Americans paint an American Christ. But our 
Savior is not a local Christ; he is Lord of all. 
What we need is not an Oriental Christianity, an 
Italian Christianity, a German Christianity, nor 
an American Christianity, but A UNIVERSAL 
CHRISTIANITY. This universal Christianity 



CHRISTIANITY. 201 

is to be realized, not by an attempt to divorce it 
entirely from local conditions — for such would be 
an impossibility — but by the exaltation and em- 
phasis of its fundamental spiritual nature, in con- 
trast with these evanescent characteristics, leaving 
it free to adapt itself to the general customs and 
conditions of every class of society and of every 
nation throughout the whole wide world. 

We will take our appeal to the Bible itself in 
order to show that unity among the early disci- 
ples was not maintained by an attempt to pro- 
duce an external uniformity, but preserved by the 
positive preaching of the essential nature of Chris- 
tianity itself. "One man esteemeth one day above 
another: another esteemeth every day alike. Let 
every man be fully persuaded in his own mind. 
He that regardeth the day regardeth it unto the 
Lord; and he that regardeth not the day, to the 
Lord he doth not regard it." Rom. 14:5, 6. In 
this scripture we find a noticeable indifference 
toward the doctrine of the special sanctity of days. 
Although it was a matter of faith and conscience 
to some, the apostle attaches no importance to it. 
Again, he says: "He that is weak in the faith 
receive ye, but not to doubtful disputations. For 
one believeth that he may eat all things: an- 
other, who is weak, eateth herbs. Let not him that 



202 EVOLUTION OF 

eateth despise him that eateth not; and let not him 
which eateth not judge him which eateth: for God 
hath received him." Rom. 14: 1-3. "I know, and 
am persuaded by the Lord Jesus^ that there 'S 
nothing unclean of itself: but to him that es- 
Kemeth anything to be unclean^ to him it is un- 
clean. But if thy brother be grieved with thy 
meat, now walkest thou not charitably. Destroy 
not him with thy meat, for whom Christ died.' 
Ver. 14, 15. This was a subject that obligated 
the consciences of some of the brethren. Now, a 
man has no conscience-scruples aside from what 
he believes to be right or wrong; and whatever he 
believes to be a proper standard becomes thereby a 
matter of his faith and religion. But the state- 
ments of Paul show that these peculiar views were 
self-imposed, and were not a requirement of the 
Lord Jesus. Thus, it is apparent that good sin- 
cere Christians may honestly and unknowingly 
incorporate into their faith matters of a local and 
external character. 

Upon what grounds could the apostle consist- 
ently treat the subject of these differing religious 
beliefs with such indifference, imposing only the 
one condition-^that they should respect each other 
as true children of God? The answer is found 
in the fact that he recognized these principles as 



CHRISTIANITY. 203 

being purely external, forming no essential part of 
the religion of Jesus Chirst. Notice the em- 
phatic language in which he draws the contrast 
between the great foundation truth and this cum- 
bersome appendage attached to it: ^'The hingdom 
of God is not meat and drink; but righteousness, 
and peace, and joy in the Holy Ghost. For he 
that in these things serveth Christ is acceptable to 
God and approved of men. Let us therefore follow 
after the things which make for peace, and things 
wherewith one may edify another." Ver. 17-10- 
It may be objected that the conditions referred 
to in this chapter do not represent a normal state- - 
that they merely refer to the Jewish Christians, 
some of whom still felt themselves bound by the 
precepts of the Mosaic law, while others, having 
obtained more light, had advanced to greater lib- 
erty; or else that the class who were free from 
these conscience-scruples were the Gentile Chris- 
tian believers, who had never been under the law. 
This limitation, however, does not change the na- 
ture of the case nor lessen the force of its appli- 
cation; for the apostle shows clearly that the 
basis of Christian fellowship and unity lies in the 
fundamental nature of Christianity itself, thus 
drawing a positive dividing-line between its es- 
sential character and man's enlightenment, or lack 



204 EVOLUTION OF 

of enlightenment, on things of an external nature. 
What a beautiful Spirit in Christianity, thus ac- 
commodating itself to those of different attain- 
ments, when they have experienced the divine work 
of moral transformation into the state of Christ- 
likeness ! 

The Gentile Christians also had a similar ex- 
perience, as we learn from the eighth chapter of 
First Corinthians. Some of them, it seems, so 
despised the heathen worship from which they 
had been delivered that they boldly ate of the meat 
that had been offered in sacrifice to idols. A coun- 
cil of the apostles at Jerusalem (Acts 15) decided 
that the Gentiles should "abstain from meats of- 
fered to idols." It is evident, though, that this 
injunction was not given as a definite Christian 
standard, but was merely a temporary expedient; 
for Paul teaches in this chapter that an idol is 
nothing and that the meat is not affected one way 
or the other. He shows, however, that some were 
puffed up because of the knowledge of the truth 
which they possessed, and were thus ignoring the 
weak conscience of their brethren of lesser light, 
a procedure that was wrong; and he exhorted them 
to abstain, on that account, from foods offered to 
idols. Otherwise he shows that it is all right to 
use them. See 1 Cor. 10:25-29. 



CHRISTIANITY. 205 

We wish to carry this subject further and to 
show in the life and the teaching of this apostle 
a still greater exhibition of this pliable nature 
of Christianity. Though he proclaimed many 
truths which point toward an ideal state, yet, in 
reality, he adapted those principles, to a great 
extent, to the general conditions of the times, and 
thus established a practical working standard. 
Clement of Rome, his contemporary, affirms that 
Paul "was a preacher both to the East and the 
West; [that] he taught the whole world righteous- 
ness."^ This great apostle gives the secret of his 
universal success in the words, "I am made all 
things to all men, that I might by all means save 
some. And this I do for the gospel's sake." 
1 Cor. 9: 22, 23. This shows that he knew how to 
adjust himself to external conditions. He further 
says, "Unto the Jews I became as a Jew that I might 
gain the Jews; to them that are under the law, as 
under the law, that I might gain them that are 
under the law; to them that are without law, as 
without law (being not without law to God, but 
under the law to Christ), that I might gain them 
that are without law." Ver. 20, 21. 

We should not conclude that the apostle here 
refers only to some matters of minor importance, 

1 First Epistle of Clement, Book V. 



20(5 EVOLUTION OF 

such as a few insignificant customs of dress or of 
worship. The record shows plainly that (with 
the exception of the one fundamental truth of 
heart-salvation through Jesus Chirst, without which 
there is no true Christianity) some of the greatest 
principles of truth revealed in the gospel system 
were thus accommodated to the general conditions 
and state of society then existing. The necessity 
of such a course will be shown in a future chap- 
ter. Here it is sufficient to assert the fact and 
to establish it by reference to the Scriptures. 

With the gospel originated the doctrine of the 
equality of all men before God. "For there is no 
difference between the Jew and the Greek: for the 
same Lord over all is rich unto all that call 
upon him." Rom. 10:12. "We must all appear 
before the judgment-seat of Christ." 2 Cor. 5: 10. 
"There is no respect of persons." Col. 3:25. 
"There is neither Greek nor Jew, circumcision nor 
uncircumcision, barbarian, Scythian, bond nor 
free." Col. 3: 11. 

With such teaching it would be an easy matter 
to conceive an ideal standard of the equality of 
all men here on earth. But did the apostle at- 
tempt to apply the grand principle of the brother- 
hood of man in that way? No; for he conformed 
it to the various strata of society as then exist- 



CHRISTIANITY. 207 

ing, from necessity^ and even went so far as to 
recognize the unnatural institution of slavery and 
to adapt the principles of the gospel to that sys- 
tem. There is no record in the New Testament 
that the early Christians ever set themselves in 
direct opposition to that system. On the other 
hand^ Paul gave this instruction: "Exhort servants 
to be obedient unto their own masters, and ^o 
please them well in all things ; not answering 
again; not purloining, but showing all good fidel- 
ity; that they may adorn the doctrine of God our 
Savior in all things." Tit. 2:9, 10. Again, he 
says: "Servants, be obedient unto them that are 
your masters according to the flesh, with fear and 
trembling, in singleness of your heart as unto 
Christ; not with eye-service, as men-pleasers ; but 
as the servants of Christ, doing the will of God 
from the heart; with good will doing service, as to 
the Lord and not to men: knowing that whatsoever 
good thing any man doeth, the same shall he re- 
ceive of the Lord, whether he be bond or free." 
Eph. 6 : 5-8. This shows the attitude of the apos- 
tle with respect to the converted slave. 

Now let us notice the instruction given to the 
saved masters. Did he direct them to turn their 
slaves loose .^ No; he did not. But he goes on to 
say, "And ye, masters, do the same things unto 



208 EVOLUTION OF 

them, forbearing threatening; knowing that your 
Master also is in heaven; neither is there respect 
of persons with him." Eph. 6 : 9. And when un- 
der his labors Onesimus, a fugitive slave, became 
converted, Paul sent him back to Philemon, his mas- 
ter. (It was on this occasion that he wrote the 
New Testament epistle bearing that name.) While 
the apostle recognized the true value of this slave, 
referring to him as being then "above a servant, 
a brother beloved," he also recognized the claim 
of Philemon, and said, "If he hath wronged thee, 
or oweth thee aught, put that on mine account; 
I Paul have written it with mine own hand, I will 
repay it." 

As we shall have occasion to refer to this sub- 
ject again, an extensive discussion will not be 
necessary in this place. We may rest assured, 
however, that if the apostle were here today, he 
would approve of our abolition of slavery and 
would congratulate us for the progress made in that 
direction toward the ideal state. But the great 
problem is not entirely solved yet, and so the gos- 
pel principle of the equality of all men still re- 
quires adaptation to meet the present condition 
of the race. 

We will take another example of this principle 
of accommodation, although it may be properly 



CHRISTIANITY. 209 

classed as another division of the preceding subject — 
woman's social condition. In ancient nations women 
occupied a very inferior position, and they do in the 
heathen nations of the present day. Christianity 
was the first religion to attribute real dignity and 
honor to womankind. The first and greatest dis- 
course ever delivered to mankind revealing the 
true nature of the being of God and his universal 
spiritual worship, was given by our Lord at the 
Samaritan well-side to — a woman. The mortal 
so highly favored as to first behold the lovely 
form of our risen Christ was — a woman. And 
a woman was the first messenger sent to proclaim 
the great fact of the resurrection. If woman was 
foremost in the Edenic fall, she also figures promi- 
nently in the redemption. On the day of Pente- 
cost the Holy Spirit descended on the servants 
and on the handmaidens alike. The apostle also 
recognizes her equality in Christ in the words, 
"There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female: 
for ye are all one in Christ Jesus." Gal. 3 : 28. 

With such teaching, we might attempt to form 
an ideal conception of a state of equality of the 
sexes here on earth. But was such the practical 
standard of the apostle at that time? No; it was 
not. The record shows that he accommodated this 



210 EVOLUTION OF 

principle to the existing social conditions, and 
in some cases taught the subjection of woman to 
man even in the Oriental sense. Thus, the veil, 
which custom ordained should be worn by the 
woman as "a covering, in sign that she is under 
the power of her husband" (1 Cor. 11:11, mar- 
gin), was positively enjoined. "The head of the 
woman is the man. . . . Every woman that pray- 
eth or prophesieth with her head xmcovered dis- 
honoreth her head" — her husband. "If the woman 
be not covered, let her also be shorn: but if it be 
a shame for a woman to be shorn or shaven, let 
her be covered." Vers. 4-6. A careful study of 
this chapter (see verse 16) shows that the apos- 
tle was not endeavoring to establish some new cus- 
tom — for the general tenor of his writings proves 
his attachment to the internal first principles — 
but he was merely adapting the Christian religion 
to the general conditions, by recognizing an old 
established custom, which we know to be as ancient 
at least as the time of Rebecca. Gen. 24 : 65. 

But we are not yet done with this division of 
the subject. In pagan nations women are allowed 
to take no part in the general religious worship, 
and in some cases they are not permitted even to 
appear in the public services, except a certain 
privileged class attached to the temples of sen- 



CHRISTIANITY. 211 

suality. In the city of Corinth, which was de- 
voted to Venus, the goddess of lust, a very low es- 
timate was placed on the honor of womanhood, for 
the leading women of the city were the sacred 
prostitutes. Now, the Corinthian church was com- 
posed principally of the converted heathen and was 
surrounded with idolatrous influences. Thus, under 
the circumstances it was practically impossible, in 
view of the general sentiment, to grant women a 
position of equality with men. So the apostle 
gave this instruction : "Let your women keep silence 
in the church: for it is not permitted unto them 
to speak; but they are commanded to be under 
obedience, as also saith the law. And if they 
will learn anything, let them ask their husbands 
at home: for it is a shame for women to speak 
in the church." 1 Cor. 14:34, 35. Not alone at 
Corinth, but wherever the public sentiment re- 
quired the utter subjection and silence of women, 
the apostle evidently could not do otherwise than 
to grant the general feeling some degree of 
recognition. 

Now let us contrast these circumstances with an- 
other set of conditions. Among the Hebrews the 
women occupied a social position far superior to 
that of their sisters in heathendom. Their na- 
tional law especially provided for them, rigidly 



212 EVOLUTION OF 

enjoined the most careful morality, and preserved 
in comparative purity the institution of the fam- 
ily; and for centuries motherhood was especially 
sanctified by the expectation that a woman of 
Israel would give birth to the Messiah. Women 
frequently rose to positions of prominence, as 
Deborah, who was a prophetess and the leader of 
the nation, and who directed the armies of Israel 
to victorious conflict. They were also connected 
honorably with the temple service. At the time 
of the birth of the Savior we find the aged proph- 
etess Anna abiding in the temple, serving God 
with fastings and prayers night and day; and 
when the infant Christ was brought in, "she gave 
thanks likewise unto the Lord, and spake of him 
to all them that looked for redemption in Israel." 
Luke 2:37, 38. 

Where is the case on record of the apostles* 
ever prohibiting Jewish women from free partici- 
pation in public worship? It does not exist. From 
the time of the Pentecostal outpouring on the 
women they continued to enjoy a great degree of 
freedom. Philip the evangelist "had four daugh- 
ters, virgins, which did prophesy." Acts 21:9. 
And Paul also refers to women that "labored 
with him in the gospel" (Phil. 4: 3) — ^though prob- 
ably not at Corinth. "I am mnde all things to 



CHRISTIANTY. 213 

all men, that I might by all means save some. To 
the Jews I became as a Jew that I might gain 
the Jews. ... To them that are without law [the 
Gentiles] as without law . . . that I might gain 
them that are without law. And this I do for the 
gospel's sake." 

This subject might be drawn out indefinitely 
by showing the same principle of adaptation ap- 
plied in other directions by the apostles, but the 
foregoing should be sufficient to establish the 
thought that they reduced the Christian principles 
to a practical working standard — and the stand- 
ard was the highest consistent with the circum- 
stances. The all-important point in their teach- 
ing was the spiritual relation of the soul to God, 
as so clearly expressed in the text before quoted: 
"For the kingdom of God is not meat and drink; 
but righteousness, and peace, and joy in the Holy 
Ghost. For he that in these things serveth Christ 
is acceptable to God and approved of men." The 
apostles did not originate the gospel, but they 
were sent with authority to preach the gospel; 
therefore we are to consider their writings as a 
commentary on the doctrine of Christ, and their 
manner of working as showing the proper spirit 
and method of its interpretation — a model for 
all succeeding ages. And while this primitive sim- 



214 EVOLUTION OF 

plicity of Christianity, implanting its sweet spirit 
deep in the hearts of men, was maintained, and 
allowed to work gradually in the solving of ex- 
ternal problems, what a power of righteousness 
it exhibited to the world! Technical theology 
scarcely occupied a place of importance in the 
primitive church, while since the development of 
that spirit of dogmatism which has characterized 
to a great extent all succeeding history, pure, 
fundamental Christianity has suffered more from 
her professed friends than from the assaults of 
her foes. 

It is necessary in this connection to draw a 
line of distinction between the lack of truth and 
the propagation of error; for, without this balan- 
cing feature, the work of accommodation and 
adaptation could, as is evident, easily be car- 
ried to the point of robbing Christianity of nearly 
all of her true doctrinal standards. Such really 
resulted in the early centuries. Through their 
long preparatory course the Jews had become so 
thoroughly established in certain fundamental 
truths respecting the true God and his relations 
with the race that, with the special training re- 
ceived from the ministry of Christ, the first preach- 
ers, who were chosen from among the Jews, were 
fully qualified to be the religious instructors of 



CHRISTIANITY. ^15 

the world, and the great principles of the gospel 
were safe in their hands. But at a later date, 
and in other hands, the gospel suffered; for men 
attempted to reconcile it with the prejudices of 
the heathen by adopting a large part of the prin- 
ciples and the beliefs of paganism, a course which 
terminated in a great heresy — Roman Catholicism. 
From the scriptures cited in this chapter, and 
many others of like nature, it is evident that in 
the primitive church the man who was in posses- 
sion of heart-regeneration, whatever his deficiency 
in understanding in other respects, was not unchris- 
tianized, but was regarded as a true brother in 
Christ. As long as he possessed the Spirit of 
Christ, which is humble and teachable, his mere 
lack of enlightenment occasioned no inharmony 
in the church. But the New Testament also re- 
veals the fact that when men became exalted and 
presisted in teaching doctrine contrary in spirit to 
the essential nature of true Christianity and its 
foundation principles, they were regarded as here- 
tics and as unworthy of the confidence of true be- 
lievers. Therefore we conclude that it is not 
the absence of divine enlightenment in the Chris- 
tian, but the presence (which is usually followed 
by the propagation) of that which is essentially 
false and antagonistic to the real character of the 



216 EVOLUTION OF 

Christian religion, that determines the question of 
heresy and of the soul's relationship to God. With 
this clear distinction we have laid the basis for a 
proper understanding of that method of conformity 
and of adaptation which has been pointed out in 
the ministry of Paul. 

From the time that Roman Catholicism became 
firmly established and her theology settled, she 
held unyielding sway over the minds and the con- 
sciences of men, determining all questions of faith, 
of morals, and of external customs and practises. 
Men under her jurisdiction were obliged to pro- 
fess faith in all of her dogmas whether, in reality, 
they understood and believed them or not. And 
every system that sets up an external creed — 
written or unwritten, true of false — unyielding and 
unaccommodating in its nature to the general con- 
ditions of society is an unwarranted addition to 
that simple original Christianity as taught and 
practised by the first apostles of our Lord. In all 
their writings in the New Testament they nowhere 
lay down specific directions in these things for the 
government of God's people in succeeding ages, but 
they merely enunciate general principles, which 
require interpretation and application in the spirit 
of their methods according to ever-changing 
conditions. 



CHRISTIANITY. 217 

If history shows anything, it proves to a cer- 
tainty that the efforts to produce and maintain un- 
ity among Christians by external uniformity have 
resulted in driving them apart. Dogmatism is the 
fruitful source of all sectarianism. Why not drop 
back to the good old apostolic standard of genuine 
heart-experience and holy simplicity, and then rest 
assured that "if in anything ye be otherwise 
minded, God shall reveal" — in his own good time — 
"even that unto you".'' More whole-hearted re- 
ligion, and fewer theological niceties, is what the 
world needs; more of that grand fundamental ele- 
ment that changes the hearts of men to purity 
and uprightness, and less of that arbitrary dog- 
matism that rashly judges the state of one's soul 
by the buttons on the coat or the presence of 
pleats in the waist — leaving these external ques- 
tions to a free and easy adjustment in accordance 
with the circumstances and the general customs 
and conditions of society. Such is PRACTICAL 
CHRISTIANITY. 



INFLUENCES, CONFLICTS, 

AND 

ULTIMATE TRIUMPH 

OF 

CHRISTIANITY. 



EVOLUTION OF CHRISTIANITY^ 221 

CHAPTER XII. 
GENERAL INFLUENCES OF CHRISTIANITY. 

We now wish to notice the effects of the infln- 
ences of Christianity on the general state of so- 
ciety. The religion of the Bible makes itself felt 
everywhere; for it changes the disposition of the 
hearts of all true believers into a state of moral 
purity, and it also exerts a powerful elevating 
influence upon all who come in contact with it. 
"Righteousness exalteth a nation: but sin is a re- 
proach to any people." Prov. 14:34. 

Christ expressed the highest form of human duty 
in the words, "Thou shalt love the Lord thy God 
. . . and thy neighbor." Luke 10:27. In this di- 
vine command we have, clearly stated, the fact 
of man's twofold relationship — the duty that he 
owes to his God, and his obligations to mankind. 
In preceding chapters we have enlarged on the 
thought of our relationship with the Almighty and 
the means by which the soul is brought into that 
blessed state of sweet communion with its Maker; 
in this chapter we wish to show that Christianity 
in its practical working extends beyond the sphere 
of individual experience and comes into direct con- 
tact with the world at large, producing beneficial 



222 EVOLUTION OF 

results. The Abrahamic covenant was that in 
Christ all the families of the earth should be 
blessed. Now^ while mankind, generally speak- 
ing, are not enjoying the salvation of Jesus Christ, 
still the whole world is being "blessed" in an im- 
portant sense, as we shall show, by the institu- 
tions of society that owe their origin to the re- 
ligion of the Bible. 

This examination of the general influences of 
Christianity revives the debated subject as to 
whether the world is getting better or worse. The 
Scriptural text relied on by those who take the 
pessimistic view is 2 Tim. 3:13: "But evil men 
and seducers shall wax worse and worse, deceiving 
and being deceived." There is room for considera- 
ble misunderstanding in either view, but I wish 
to state that part of the discussion on this scrip- 
ture relative to the subject is usually based on a 
wrong premise, by reading into the text something 
that the apostle did not state. He did not say 
that the whole world was getting worse, for that 
would include all classes of people. And while 
he describes the future history of that particular 
class of men, he places in contrast and parallel 
with them the description of a worthier class; and 
therefore our conclusions can not be logical and 
true without taking both divisions into considera- 



CHRISTIANITY. 223 

tion. Thus, he says: "But continue thou in the 
things which thou hast learned and hast been as- 
sured of, knowing of whom thou hast learned them; 
and that from a child thou hast known the Holy- 
Scriptures, which are able to make thee wise unto 
salvation through faith which is in Christ Jesus. 
All Scripture is given by inspiration of God and 
is profitable for doctrine, for reproof, for correc- 
tion, and for instruction in righteousness: that 
the man of God may be perfect, throughly fur- 
nished unto all good works." Vers. 14-17- The 
two classes stand in contrast thus: While evil men 
and seducers wax worse and worse, good men, 
through the influence of the Holy Scriptures, get 
better until, in the salvation of Jesus Christ, they 
become '^perfect, throughly furnished unto all good 
works/' Now, if we wish to consider the matter 
of general conditions in the world, we can not 
decide rightly by observing only what evil men 
are doing, but we must also take into consideration 
what good men are accomplishing when they are 
"throughly furnished unto all good works." 

It is probable that the words "evil men and se- 
ducers shall wax worse and worse, deceiving and 
being deceived," refer directly to the rise and de- 
velopment of that spirit of apostasy which at a 
later period cursed the world with a false relig- 



224 EVOLUTION OF 

ion. In his First Epistle to Timothy Paul men- 
tions the matter thus: "Now the Spirit speaketh 
expressly, that in the latter times some shall de- 
part from the faith, giving heed to seducing spirits, 
and doctrines of devils ; speaking lies in hypocrisy ; 
having their conscience seared with a hot iron ; for- 
bidding to marry, and commanding to abstain from 
meats, which God hath created to be received with 
thanksgiving of them which believe and know the 
truth." Chap. 4: 1-3. In his Second Thessalonian 
Epistle the apostle refers to it in language more 
emphatic, declaring that "the mystery of iniquity 
doth already work" and that the "man of sin * 
would "be revealed, the son of perdition; who op- 
poseth and exalteth himself above all that is called 
God, or that is worshiped; so that he as God sit- 
teth in the temple of God, showing himself that 
he is God." "Because they received not the love 
of the truth, that they might be saved. . . . God 
shall send them strong delusion, that they should 
believe a lie: that they all might be damned who 
believed not the truth, but had pleasure in un- 
righteousness." Chap. 2:3, 4, 1[ , 10-12. Peter 
describes the same class in these words : "But there 
were false prophets among the people, even as 
there shall be false teachers among you, who priv- 
ily shall bring in damnable heresies, even denying the 



CHRISTIANITY. 225 

Lord that bought them, and bring upon themselves 
swift destruction. And many shall follow their 
pernicious ways: by reason of whom the way of 
truth shall be evil spoken of/' 2 Pet. 2: 1, 2.^ 

But, admitting the full force of all these powers 
of wickedness, we see that there is, however, a 
strong positive element in Christianity that we 
must reckon with — a power possessing such inher- 
ent energy that it has worked mighty revolutions 
in society, as we shall soon see, and is today the 
basis of all well-organized government and the 
foundation of modern civilization. The light of 
Christianity was not given to be hidden under a 
bushel — to be secluded in the recesses of the hearts 
of true believers — but God intended that it should 
give light to all in the house, whether they pos- 
sessed the lamp or not. 

It is certain that if the gospel had not come 
to man the whole wide world would still have been 
in the darkness of sinful night, perhaps in that 
awful condition of the heathen described by the 
apostle in the first chapter of Romans; but the en- 
tire world is not in that condition, and the change 
has been effected by the gospel of Christ. There- 
fore we conclude that Christianity has bettered the 



1 For a further consideration of this part of the 
subject see the subsequent chapter "False Rellg-ion." 



226 EVOLUTION OF 

general state of mankind in the exact proportion 
of its acceptance. "Ye are the salt of the earth," 
said Christ to his disciples; and, again, "Ye are 
the light of the world." Consequently the greater 
the number of true believers, and the more wide- 
spread the principles of the gospel become, the 
greater are the profits that accrue to the race. 
This conviction has inspired the hearts of the mis- 
sionaries of Jesus who have labored with untiring 
zeal to evangelize the world. 

That the gospel was not to be confined to the 
inward experiences of believers, but was intended 
to become a powerful factor in society, is shown 
by the teaching of the Scriptures themselves. We 
will refer to a prophecy in Daniel. Nebuchadnez- 
zar had a dream which the prophet states thus: 
"Thou, O king, sawest, and behold a great image. 
. . . This image's head was of fine gold, his breast 
and his arms of silver, his belly and his thighs of 
brass, his legs of iron, his feet part of iron and 
part of clay. Thou sawest till that a stone was 
cut out without hands, which smote the image upon 
his feet that were of iron and clay, and brake them 
to pieces. Then was the iron, the clay, the brass, 
the silver, and the gold, broken to pieces to- 
gether, and became like the chaff of the summer 
threshing-floors; and the wind carried them away: 



CHRISTIANITY. 227 

and the stone that smote the image became a great 
mountain, and filled the whole earth." Dan. 
2:31-35. The prophet interpreted the four chief 
divisions of this image as signifying four great 
universal kingdoms, beginning with the Babylo- 
nian as the first_, or head of gold. They stand in 
order thus: Babylonian, Medo-Persian, Grecian, 
and Roman. The stone which was cut out with- 
out hands struck the fourth, or Roman, division 
of this image, and the event is interpreted by the 
prophet in these words: "And in the days of these 
kings shall the God of heaven set up a kingdom, 
which shall never be destroyed: and the kingdom 
shall not be left to other people, but it shall break 
in pieces and consume all these kingdoms, and it 
shall stand forever." Ver. 44. 

In fulfilment of this prediction the kingdom of 
God appeared in the days of the fourth, or Roman, 
kingdom. "Now after that John was put in prison, 
Jesus came into Galilee preaching the gospel of 
the kingdom of God, and saying. The time is ful- 
filled, and the kingdom of God is at hand; repent 
ye and believe the gospel." Mark 1 : 14, 15. This 
kingdom of God, although spiritual in its nature 
and pertaining primarily to the hearts of true be- 
lievers and consisting of "righteousness, and peace, 
and joy in the Holy Ghost" (Rom. 14: 17), was 



228 EVOLUTION OF 

destined, nevertheless, so to alter the state of so- 
ciety as to break down the heathen government 
of Rome, that mighty power which had "devoured 
the whole earth" by t^ie force of its arms. The 
disciples of the Cross possessed a power irresisti- 
ble, and soon paganism in dying struggles relin- 
quished its grip of centuries and sank to its doom. 
Though suffering some losses and reverses, the 
divine kingdom of God has survived and is still 
marching onward; it has become a great mountain 
which vtdll yet fill the whole world. The greatest 
historians acknowledge its moral power. Says 
Macaulay: "It was before the Deity embodied in 
a human form, walking among men, partaking of 
their infirmities, leaning on their bosoms, weep- 
ing over their graves, slumbering in the manger, 
bleeding on the cross, that the prejudices of the 
synagogue, and the doubts of the Academy, and 
the pride of the portico, and the fasces of the lie- 
tor, and the swords of thirty legions, were humbled 
in the dust." And Lecky says that Christianity 
has "covered the globe with countless institutions 
of mercy, absolutely unknown to the whole pagan 
world. It has indissolubly united in the minds 
of men the idea of supreme goodness with that of 
active and constant benevolence." 

In a parable Christ said that "the kingdom of 



CHRISTIANITY. 229 

heaven is like unto leaven, which a woman took, 
and hid in three measures of meal, till the whole 
was leavened." Matt. 13:33. Though the leaven 
works slowly, yet it finally diffuses itself through- 
out the whole mass. So, also, the principles of 
the gospel enunciated centuries ago have quietly 
and imperceptibly dispersed themselves through- 
out the world until the whole rank and file of 
society is indebted to the Christian religion. 

Dorchester calls attention to the widespread 
dissemination of Christian sentiments in the 
world's literature, art, and song, in these words: 
"Take Christ out of literature; take Christian 
theology out of literature; take Christian ideas 
and sentiment out of literature; take Christian 
history and institutions out of literature; take 
Christian charity and tenderness out of literature; 
take the Christian idea of immortality out of lit- 
erature, and what vacuums will be produced! 
Whiole volumes will disappear by thousands and 
by thousands of editions. Entire chapters will be 
torn from numberless volumes; millions of pages 
will be mutilated by the remorseless scissors, and 
logical order and continuity will be turned into 
chaos. Whole shelves and entire alcoves in our 
libraries will be emptied. Christ is the greatest 
element in the world's literature. . . . 



2S0 EVOLUTION OF 

"Take the person of Christ and everything re- 
lating to him out of art; take the Madonna out of 
art; take Old Testament and New Testament 
scenes out of art ; take the early church, the medie- 
val church, and the modern church out of art; take 
Christian temples, cathedrals, monuments, asylums, 
cemeteries, hospitals, etc., out of art; take Chris- 
tian ideals cut of art; take Christian martyrs, 
prophets, heroes, reformers, statesmen, explorers, 
and philosophers out of art; take out of art every 
conception, every lineament, every shade, every 
beauteous light, every softening hue, every inspir- 
ing hope borrowed from Christianity, and what 
would we have left? Picture galleries would be 
robbed and despoiled, and parlors and halls de- 
prived of their choicest ornaments. 

"What meagerness of song among all pagan 
nations ! Few have a just conception of it. Chris- 
tianity is the only religion that goes singing its 
way through the world. Infidelity never sings. "^ 

Sir Walter Scott said, "I would, if called upon, 
die a martyr for the Christian religion, so com- 
pletely is (in my poor opinion) its divine origin 
proved by its beneficial effects on the state of 
society.'* 

There can be no enduring civilization independ- 

1 Problem of Religrious Progrress, pp. 492-494. 



CHRISTIANITY. 231 

ent of morality. The history of the past shows 
clearly that whenever immorality reigns, nations 
go down to extinction. Now, the purest standard 
of morals the world has received is that contained 
in the gospel of Jesus Christ; and wherever that 
gospel has had its effect, the result has been a 
higher conception of right and duty, and there- 
fore a corresponding advance in civilization. De 
Tocqueville has well said, "The safeguard of mor- 
ality is religion; and morality is the best security 
of law, as well as the surest pledge of freedom."^ 
The Jewish people possessed a law enjoining 
the closest morality. And as the nation was con- 
tinually inspired with the expectation of a com- 
ing Messiah, this future hope and glorious antici- 
pation furnished a strong influence favorable to 
the conservation of their national institutions, and 
therefore preserved them in a state superior to 
that of the people of other nations. Now, Chris- 
tianity furnishes the strongest inducements possi- 
ble to a holy life, and thus brings into prominence 
the principle of morality, which is prerequisite to 
an advanced state of civilization. The well-defined 
Christian doctrine of immortality, which carries 
with it the thought of accountability to God in 
a future state, has done more to hold in check 

2 Dem. in Am., Chap. II, p. 40. 



232 EVOLUTION OF 

the vile passions of men than have all the laws 
that have ever been put on the statute-books 
of nations. In fact, the laws of men are in many 
instances made effective by the recognition of the 
fact that they express the will of the moral Gov- 
ernor of the universe. Thus, Cicero in fiery ora- 
tory appealed impassionately to the gods, and Wil- 
liam H. Seward exclaimed, "There is a higher 
law than the Constitution." In heathenism, how- 
ever, a high standard of morality and righteous- 
ness can not be made binding upon the people by 
appealing to their gods; for their deities, as we 
have shown before, are generally conceived to be 
of immoral character themselves. But the knowl- 
edge of the God of the Bible, who is revealed as 
holy and just, requiring men to walk before him 
in uprightness and purity of life, exercises a pow- 
erful influence over the human mind. 

Remove from a people the belief in immortality, 
and immediately the strongest incentive to right 
living disappears, and the whole aim and object of 
life shrinks to the Epicurean standard — "Let us 
eat and drink, for tomorrow we die." The stead- 
fast belief in a future state has been to millions of 
people the polar star that has determined the di- 
rection of their traveling. Even the author of 
"Vestiges of Civilization" acknowledges the whole- 



CHRISTIANITY. 233 

some influence of this belief; for he says^ "The 
services which it thus rendered, the social ad- 
vancement which it wrought, ought to be remem- 
bered by unbelievers, whether atheists or theists, 
in their blind invectives against its great natural 
representative, the Christian religion."^ 

Remove from people the fear of God, and all the 
baser passions, turned loose to run without restraint, 
will plunge the world into the frightful anarchy of 
fiends incarnate. Such was the case in the French 
Revolution. When the infidel philosophers had 
laughed the principles of virtue and of morality 
out of the world, when all of the ties that bind 
society together in the fear of God and of future 
retribution had been trampled under foot, the 
storm broke in all of its desolating fury upon the 
nation. Religion regarded as a delusion, God as a 
creation of the fancy, marriage as a farce, and 
immortality as a lie, the fearful excesses of sinful 
humanity knew no bounds. Well did Coleridge 
say: "If a man is not rising upward to be an 
angel, depend upon it, he is sinking downward 
to be a devil. He can not stop at the beast. The 
most savage of men are not beasts. They are 
worse, a great deal worse." When released from 
the restraining and elevating influences of Chris- 

1 Part II, Chap. 2. 



234 EVOLUTION OF 

tianity, mankind naturally runs toward deeper 
sin. How clearly the history of the past illus- 
trates this statement! And even Hume, able man 
that he was, only betrayed the natural consequen- 
ces of infidelity when he advocated adultery as a 
proper thing. "Adultery/' said he, "must be prac- 
tised if men would obtain all the advantages of 
life; that if generally practised, it would in time 
cease to be scandalous; and that, if practised se- 
cretly and frequently, would by degrees come to be 
thought no crime at all."^ 

As there can be no permanent civilization of a 
highly advanced order independent of morality ; so, 
too, there can be no lasting morality independent 
of that religion which, in contradistinction to all 
others, inculcates the principle of morality in the 
hearts of men. It is a well-known fact that with 
paganism the more widespread its doctrines be- 
came, the more its devotees gravitated downwards 
toward the lowest level of immorality. But we 
shall see that the reverse has been the case in the 
history of Christianity. 

Where are the principles of love and mercy 
taught? In Christian countries. Where do the 
great inventions which contribute to the comfort 



1 As quoted by Tefft from Dr. Parker's Paraclete, 
p. 822. 



CHRISTIANITY. 235 

and the well-being of the race originate ? In Chris- 
tian countries. Where do we find the highest type 
of civil government? In Christian countries. 
Where the highest morality .^ In Christian countries. 
Where the grandest intellectual achievements? In 
Christian countries. Who unselfishly and at great 
sacrifice labor for the general good of mankind? 
Christians. Who build the old people's homes, or- 
phan asylums, schools for the blind, and thou- 
sands of other institutions which bless the world 
in the present age? Christians. Who stand fore- 
most in all reformatory movements and call man- 
kind to a higher plane of living? Christians. Who 
are the noblest types of exalted manhood and 
womanhood, the purest examples on the earth? 
Christians. Who are ever drawing men upwards 
toward the ideal state of heavenly joys and eter- 
nal felicity? Christians. What a blessing is 
true Christianity! **Her ways are ways of pleas- 
antness, and all her paths are peace." 

Contrast this condition with paganism. Not a 
dozen distinguished men have been produced by all 
heathenism since the golden age of Rome. Who 
can name one during the past sixteen centuries? 
Where are the works of love and of mercy for the 
blessing and the elevation of mankind? They do 
not exist. If it be objected that not all of the 



236 EVOLUTION OF 

enlightenment and of the advancement in modern 
civilization is the direct work of Christians, we 
reply that it has taken place in Christian coun- 
tries, through men who had the advantages of 
Christian education or were surrounded by Chris- 
tian influences, and who built upon the foundation 
of civil institutions made possible by Christianity. 
And the recent advancement in heathen nations is 
due to Christian influences and contact with this 
civilization. 

Most of the distinguished men of skeptical incli- 
nations have given credit in one way or another 
to the religion of Jesus Christ in its wholesome ef- 
fects on society. The astronomer Laplace, of 
nebular hypothesis fame, in his last days said 
to Professor Sedgwick with reference to Chris- 
tianity in England, "I have lived long enough to 
know what at one time I did not believe — that no 
society can be upheld in happiness and honor 
without the sentiments of religion." Rousseau 
acknowledges the moral power of the Bible; Am- 
berley "extols it beyond any other work existing 
among men"; and the learned Huxley desired its 
retention in the schools, considering it indispen- 
sable for sound ethical education. 

It is not too much to say that modern civiliza- 
tion owes its existence to the influences of Chris- 



CHRISTIANITY. 237 

tianity. Had it not been for its purifying, exalt- 
ing tendencies, we might today be in the same con- 
dition as were the Britons formerly, whose priests, 
the Druids, offered up human sacrifices to imagin- 
ary deities; or like our Gothic ancestors, who de- 
lighted in plunder, cruelty, and bloodshed. In 
view of these great changes, it is not remarkable 
that the historian Lecky should say, "Christianity, 
the life of morality, has regenerated the world"* 
nor that Froude should say, "All that we call mod- 
ern civilization, in a sense which deserves the name, 
is the visible expression of the transforming power 
of the gospel."^ Charlemagne endeavored to ele- 
vate the barbarous nations of Western Europe by 
the spread of Christianity among them. And Sir 
Thomas Erskine tells us how all these moral 
changes in the nations have been effected, in these 
words: "It was only by exalting and purifying 
the moral principles of society, by overcoming the 
natural selfishness of the human heart, by enforc- 
ing the sacred duties of charity to all men, and 
by raising a just conception of the equal claims 
of mankind upon the mercy and beneficence of the 
Creator, that the Christian faith oould t5empcr the 
government of states/'^ 



1 Short Studies, II, p. 39. 

2 Democracy in Engrland, Vol. I, CSiap. <i. 



238 EVOLUTION OF 

Surely the little stone of Nebuchadnezzar's 
dream which smote the image has become a great 
mountain whose influence is felt throughout the 
whole world. But it has taken the combined ef- 
forts of all the saints of past ages to give Chris- 
tianity this moral force. It has taken the behead- 
ing of Paul, the stoning of Stephen, the devouring 
by wild beasts of Ignatius, the piercing of Poly- 
carp, the burning at the stake of Huss, Ridley, 
and Latimer — scaffold and spear, cross and rack, 
faggot and sword — yes, it has required all of the 
martyr groans and sighs to secure the glorious re- 
sult. To these heroes of the past we owe a debt 
of gratitude that we shall never be able to repay. 



''Martyrs who left for our reaping 
Truths you had sown in your blood. 



Moore. 



CHRISTIANITY. 239 

CHAPTER XIII. 
PROGRESS IN THE SOCIAL STATE, 

Having observed in a general way the beneficial 
results of the influences of the gospel in the worlds 
we will now call attention to some particular ad- 
vances in the social state which have been effected 
by Christianity. Although these changes occurred 
by a gradual evolution^ still we find that the mighty 
power which was behind and under these for- 
ward movements, and which accelerated their prog- 
ress, was the gospel of Jesus Christ. 

Where among pagan nations do we find such a 
constant upward development as has taken place 
in those countries under the influence of Chris- 
tianity? The natural immobility of mankind is 
shown by Professor Maine, as quoted by Dor- 
chester, in these words: "The stationary condition 
of the human race is the rule, the progressive the 
exception. ... It is most difficult for a citizen of 
Western Europe to bring home thoroughly to him- 
self the truth that the civilization which surrounds 
him is a rare exhibition in the history of the world. 
. . , The greatest part of mankind has never 
shown a particle of desire that its civil institutions 
should be improved since the moment when ex- 



240 EVOLUTION OF 

ternal completeness was first given to them, by 
their embodiment in some permanent record. . . . 
Instead of civilization expanding the lavr, the law 
has limited the civilization." 

We will begin by considering the general state 
of morals in the Roman empire just prior to, and 
at the time of, the introduction of Christianity and 
its earliest propagation. And let it be remembered 
that this is the period so often referred to as the 
golden age of Rome — the age which witnessed the 
brilliant successes of Horace, Ovid, Livy, Virgil, 
Cicero, and Seneca. Livy gives us an introduc- 
tion to the subject in the words, "We can neither 
bear our vices nor our remedies." In a preceding 
chapter we pictured the state of morals in Greece, 
which all the teaching of the philosophers was 
unable to alter, and referred to the fact that it 
was no better in Rome. Though Seneca as a teacher 
bears the reputation of being an excellent moralist, 
yet he was utterly unable by all of his precepts 
to alter the public state of open and excessive 
wickedness. He has given us in his own 
words a description of the evil prevailing in his 
day: "All things are full of iniquity and vice. 
More crimes are committed than can be remedied 
by force. A monstrous contest of wickedness is 
carried on. Daily the lust increases; daily the 



CHRISTIANITY. 241 

sense of shame diminishes. Casting away all re- 
gard for what is good and honorable, pleasure 
runs riot without restraint. Vice no longer hides 
itself; it stalks forth before all eyes. So public 
has iniquity become, so mighty does it flame up 
in all hearts, that innocence is no longer rare — 
it has ceased to exist "^ 

If we are to believe the records that have come 
down to us, the philosopher himself was unable to 
resist the awful tide of public wickedness. Tefft 
has quoted the German historian Uhlhorn with 
reference to the conditions prevailing at this period, 
and I will here reproduce the quotation: 

"The same Seneca who could discourse so finely 
upon the abstemiousness and contentment of the 
philosopher, who, on all occasions, paraded his 
contempt for earthly things as nothingness and 
vanity, amassed, during the four years of his great- 
est prosperity and power, a fortune of three hun- 
dred million sesterces (over fifteen million dol- 
lars) ; and, while writing a treatise on 'Poverty,* 
had in his house five hundred citrus tables — 
tables of veined wood brought from Mount Atlas — 
which sometimes cost as much as twenty-five thou- 
sand dollars, and even seventy thousand dollars. 
The same Seneca who preached so much about 

1 De Ira, II 9. 



242 EVOLUTION OF 

purity of morals was openly accused of adultery 
with Julia and Agrippina, and led his pupil Nero 
into still more shameful practises. He wrote a 
work on 'Clemency/ yet had, beyond question, a 
large part of Nero's atrocities on his conscience. 
It was he, too, who composed the letter in which 
Nero justified before the Senate the murder of his 
own mother. What was accomplished, then, by 
such ethical homilies as Seneca's? . . . That very 
Serenus whom he guided so like a father-confessor, 
was unable to withstand the infection of Nero's 
court: he it was who brought about Nero's amour 
with Acte. This period, as well as others, affords 
proof of the indissoluble connection between faith 
and morals. Restricting the question to the im- 
perfect morality of heathenism, we see even here, 
that, when faith goes, morals perish with it."^ 

With such examples of shocking immorality 
among the leaders in the nation's affairs, it is not 
surprising that the general public sentiment on 
moral questions sank to the lowest level, and that 
the people were entirely corrupted by the greatest 
vices. The historian continues his description of 
this reign of crime: 

"Friends exchanged wives; and it was not con- 



1 Conflict of Christianity and Heathenism, Book I, 
Chap. 2. 



CHRISTIANITY. 24? 

sidered in the least dishonorable to employ the 
name of friendship for the purpose of seducing a 
friend's wife, Seneca goes so far as to affirm that 
marriage is contracted only because adultery af- 
fords a new and piquant charm. Matrimonial fi- 
delity was made a subject of ridicule. 'Whoever 
has no love affairs is despised^' says Seneca. Not 
only did' the theater and the circus afford oppor- 
tunities for beginning and continuing amorous in- 
trigues^ the temples were not tDo holy, nor the 
brothels too foul for them. It came to pass (and 
a more horrible symptom of demoralization can 
scarcely be imagined) that ladies of high birth 
had themselves enrolled in the police register of 
common prostitutes, in order that they miglit 
abandon themselves entirely to the most wanton 
excesses. . . . The blessing of children was only 
a burden. Infanticide, and a yet more shameful 
practise, were not regarded as crimes." 

The games in which the Roman populace de- 
lighted were demoralizing in the extreme. They 
cared little for the tragedy of the theater, for they 
required more of the real tragedy in the arena. 
Thousands of beasts were imported from Northern 
Europe, Asia, and Africa to supply their animal- 
baitings, that the multitude might enjoy the ter- 
rible fascination of witnessing these ferocious 



244 EVOLUTION OF 

beasts in terrific encounter in the amphitheater. 
When this form of amusement ceased to satiate 
their lust for excitement, gladiatorial contests were 
introduced; and as the morals of the nation de- 
clined, the love for these terrible encounters in- 
creased to a perfect frenzy. At first slaves or cap- 
tives in war supplied the heroes and the victims, 
but eventually the passion became so intense that 
people of every rank — desperate criminals, free 
citizens, senators, and even women — engaged in 
the deadly conflict. They fought on the floor of 
the arena in every conceivable way — on foot, on 
horseback, in chariots, in pairs, and in companies. 
Training-schools were established in order to fit 
the contestants for the encounter. Men exhibited 
these shows in order to acquire social position. 
Professional gladiators traveled over the country, 
giving private exhibitions; while even the children 
on the streets imitated in their play the horrible 
work of their elders. Can a more corrupt and 
horrible state of public sentiment and of morality 
be imagined.^ So general was the infection of li- 
centiousness that "in the Roman baths thousands 
of men and women were abandoned, without shame 
en masse, to the lowest crimes." It was no un- 
usual thing for brothels to be publicly consecrated 
to the gods. 



CHRISTIANITY. 245 

Nor was this condition of public morals con- 
fined to the Romans alone. We should not err 
greatly were we to give this description almost a 
universal application. Even the Jews had be- 
come so far corrupted from the purifying faith of 
their fathers that a strong current of immorality 
had set in. The historian Mosheim says: "The 
state of the Jews was not much better than that 
of the other nations at the time of Christ's ap- 
pearance in the world. They were governed by 
Herod, who was himself a tributary to the Roman 
people. This prince was surnamed The Great, 
surely from no other circumstance than the great- 
ness of his vices. . . . Under his administration, 
and by his means, the Roman luxury was received 
in Palestine, accompanied with the worst vices of 
that licentious people. In a word, Judea, gov- 
erned by Herod, groaned under all that corruption 
which might be expected from the authority and 
the example of a prince, who, though a Jew in 
outward profession, was in point of morals and 
practise a contenmer of all laws, divine and 
human."^ 

Such was the general state of society when 
Christianity first made its appearance. And when 
we consider that all these high powers of wicked- 

1 Ecclesiastical History, Book I, Part I, Chap. 2. 



246 EVOLUTION OF 

ness were arrayed in hostility against the Chris- 
tians because of their denunciation of these flagi- 
tious crimes^ we can obtain an idea of the tre- 
mendous task that confronted the early disciples 
of Christ. But in the face of bitter opposition 
and bloody persecutions they successfully propa- 
gated a positive religion that waged war with every 
depraved element in human nature, and they 
gained the most signal moral triumphs in the his- 
tory of the race. Infusing into society that sub- 
lime system of truth which brings into prominence 
every good trait in man's character, they gradually 
undermined in the public sentiment many of the 
time-honored customs and institutions. They suc- 
ceeded in driving gladiatorial combats from the 
earth and in placing on the statute-books laws 
against many other crimes that were formerly 
paraded in the public view with general sanction. 
Eventually the government itself was won over 
to a position nominally Christian. Now, this re- 
markable transformation was not the result of the 
operation of the best principles that existed in 
heathenism, but the direct result of Christianity 
working in spite of heathenism. 

The manner in which primitive Christianity 
improved moral conditions was by lifting up a 
higher standard of morality and justice, its doc- 



CHRISTIANITY. 247 

trines being made obligatory upon the conscience 
by the authority from which they proceeded, and 
its nature being adapted to change the sinful dis- 
position of men. In place of the general licen- 
tiousnesSj the apostles warned the people to flee 
fornication and all uncleanness. Instead of at- 
tending the bloody conflicts of the amphitheater. 
Christians were instructed to love each other, to 
engage in the noble work of soul-saving and of 
blessing mankind with deeds of charity. And in- 
stead of perpetuating the social degradation of 
women, Christianity exalted womankind as rap- 
idly as circumstances permitted, and, with this ele- 
vation, developed the true standard of home ideals. 
In all heathen nations women were regarded 
as greatly inferior to men and were made to feel 
their inferiority. Thus, Socrates asked, "Is there a 
human being with whom you talk less than with 
your wife?" though the great philosopher had an 
abundance of time to talk with other women. And 
these prominent men of Greece had for their com- 
panions the Aspasias and Phrynes, a class of 
women who would not be tolerated in good so- 
ciety now. Plutarch of Rome records that a mem- 
ber of the Senate was expelled from that body 
"because, in the presence of his daughter and in 
open day, he had kissed his wife." 



248 EVOLUTION OF 

With the position of the wife so vastly inferior, 
and the most shocking immorality existing every- 
where, even in the temples of the gods under the 
guise of religion, and with the public sanction, 
it is evident that marriage possessed none of that 
sacred element which lies at the base of perma- 
nent family ties. Under such conditions marriage 
was almost a farce. In Rome divorces were 
granted for almost every conceivable thing. We 
have the record of one woman who had eight hus- 
bands in five years; Martial mentions one who 
married her tenth husband within one month; and 
Seneca declares that there were "distinguished 
women of noble families" who "reckoned their 
years, not by the number of the consuls, but by 
that of their husbands." 

This degradation of womanhood, or we might 
say wifehood, and the looseness of the marriage 
relation was accompanied by another monstrous 
evil — infanticide. The custom of exposing in- 
fants had long been in force and had the sanction 
of the greatest philosophers. The apostle de- 
scribes the Gentile world as being "without natural 
affection." 

But the gospel of Christ exalted womankind, 
pronounced a blessing on motherhood, and devel- 
oped true family ideals by investing matrimony 



CHRISTIANITY. 249 

with a sacred element of a permanent character. 
And although under certain circumstances the 
apostles accommodated themselves in some respects 
to local conditions in regard to the social equality 
of men and women, still the very gospel which 
they preached taught that there was no difference 
between male and female. Such doctrine could not 
avoid producing an elevating effect in society. 

Immediately following the apostolic period we 
find Ignatius exhorting: "Do not hold women in 
abomination, for they have given thee birth, and 
brought thee up. It is fitting, therefore, to love 
those that were the authors of our birth (but 
only in the Lord) inasmuch as a man can produce 
no children without a woman. It is right, there- 
fore, that we should honor those who have had 
a part in giving us birth."^ At a later period we 
find Christian teachers still more emphatically de- 
claring the exalted state of the marriage relation 
and the equality of husband and wife. Thus, 
TertuUian, the first of the Latin Fathers, says: 
"Whence are we to find words enough fully to teil 
the happiness of that marriage which the church 
cements, and the obligation confirms, and the bene- 
diction signs and seals? What kind of yoke is 
that of two believers, partakers of one hope, one 

1 Epistle of Ignatius to Hero, Chap. IV. 



250 EVOLUTION OF 

desire, one discipline, one and the same service? 
'Two in one flesh.' Where the flesh is one, one is 
the spirit, too. Together they pray, together pros- 
trate themselves, together perform their fasts; mu- 
tually teaching, mutually exhorting, mutually sus- 
taining. Equal are they both found in the church 
of God; equal at the banquet of God; equal in 
straits, in persecutions, in refreshments."^ And 
he teaches the permanence of the marriage relation 
in the words, "Those whom God has conjoined 
man shall not separate by divorce." After speak- 
ing of the separation allowed in the gospel be- 
cause of adultery, he goes on to say, "A divorced 
woman can not even marry legitimately." And 
with the Christian sacredness of marriage goes a 
love for offspring. Our Lord in loving words 
pronounced a blessing on childhood when he said, 
"Suffer little children to come unto me, and for- 
bid them not; for of such is the kingdom of 
heaven." So the sanctity of marriage, family, and 
home finds its strongest support in the gospel of 
our Lord Jesus Christ. Peabody asserts that in 
the classic languages there is nothing correspond- 
ing to our word home.^ 

The Christian doctrine of the equality of men 



2 Tertullian, Part IV, Book II, Chap. 8. 

3 Christianity and Science, p. 198. 



CHRISTIANITY. 251 

and womeiij though opposed by all the customs of 
heathenism, gained ground nevertheless, and in 
the course of centuries has resulted in the social 
elevation of women to the high standard of the 
present day. There has been a constant upward 
progression, and today the respect and admiration 
of men for noble, exalted womanhood is greater 
than ever before in the history of the world. Al- 
though not all the nations have degraded their 
women equally, yet we find that Christianity is 
the only religion that has pronounced their final 
and complete emancipation from serfdom and in- 
feriority. And since women constitute a necessary 
part of the human family, their social condition 
is a good indication of the general progress of 
the rac<". This thought is conveyed in the follow- 
ing words of Mason: "It matters not whether we 
regard the history of the remotest past or the 
diverse civilizations of the present, the emanci- 
pation and exaltation of women are the synonym of 
progress. In the mind of the individual, in the 
family, and in the community alike the loss of the 
veneration for women on the part of men and the 
loss of virtue and self-respect of women for them- 
selves are the surest indication of destructive 
tendencies."^ 

1 Woman's Share in Primitive Culture, p. 276. 



252 EVOLUTION OF 

If the apostle Paul were here today, he would 
rejoice in the change of public sentiment which 
the gospel has effected in civilized nations; and 
it seems certain that he would not require the 
women to keep silent in the churches nor curtail 
their spiritual liberties in any way, unless it should 
be with reference to conditions still prevailing in 
heathenism. 

While a large amount of immorality still exists 
in the world, it exists as crime, and not with the 
general public sanction of all classes of society. 
A strong sentiment of morality prevents a return 
to the shameful conditions of the past which have 
already been described, and which Pope outlines 
in these words: "Who can be so prejudiced in their 
favor as to magnify the felicity of those ages, 
when a spirit of revenge and cruelty, joined with 
the practise of rapine and robbery, reigned through 
the world; when no mercy was shown, but for the 
sake of lucre; when the greatest princes were put 
to the sword, and their wives and daughters made 
slaves and concubines.^" 

No person possessing the least knowledge of 
history will venture the assertion that the general 
condition of morals and the respect for law, vir- 
tue, and order, which prevail in civilized society 
at the present day, can even be compared with the 



CHRISTIANITY. 258 

universal conditions in the paganism of the past 
and in the heathenism of the present, outside of 
the influences of Christianity. We glory in the 
advancement that has been made, and still we 
proclaim the higher standard of the gospel that 
exalts the nations. 

Another revolution in society, that has been ef- 
fected by a gradual process through the influences 
of Christianity, is the abolition of slavery. As far 
back in the dim history of past ages as we are 
able to penetrate we find in existence the practise 
of human slavery. According to the book of Gene- 
sis, Egypt, in that early day, was a market for 
slaves, and Joseph was sold into servitude there. 
It is probable that this custom originated through 
kind intentions, and not through motives of in- 
humanity. It is certain that in the earliest war- 
fare the victors, unable to trust their captives or 
to provide for them, were accustomed to put them 
all to death. At a later date, however, their lives 
were spared because of their value as slaves. 

The relation of master and slave was regarded 
as a natural one by all the philosophers of ancient 
times. Thus, Aristotle refers to the slave as a 
mere machine possessing intelligence. The cus- 
tom was universal. In Greece the slaves some- 
times outnmnbered the free men as much as ten 



254 EVOLUTION OF 

to one, though generally about three to one; and 
the ordinary classes were valued at a rate averag- 
ing only about eight dollars in the time of 
Demosthenes. 

In Rome, too, we find the existence of slavery 
in all its horrors. In the numerous wars of the 
Romans an immense number of captives were se- 
cured, and these were reduced to servitude. In 
fact, slave-traders generally accompanied the army, 
and whenever a battle was fought, they were able 
to buy up the captives for a trifling amount and 
thus make large profits out of the horrible traffic 
in human souls. On one occasion, we are told, 
slaves were sold in the camp of Lucullus for a 
price equaling about eighty cents of our money. 
So great was the profit accruing from this traffic 
that many engaged in the occupation of kidnaping 
men in order to sell them. 

In Sicily the number of agricultural slaves was 
immense, for this province supplied Rome with a 
large amount of corn. According to Athenaeus, 
some of these estates possessed as many as 10,000, 
and even 20,000, slaves; but some regard these 
numbers as somewhat exaggerated. On the testi- 
mony of Pliny it is certain that one man, during 
the reign of Augustus, possessed as many as 4,1 IG. 
And, according to Horace, it was no uncommon 



CHRISTIANITY. 255 

thing for a person to possess 200. The most con- 
servative estimate of the Roman slaves (Gibbon) 
places the number at 60^000,000^ a number equal- 
ing that of the freemen; others give much higher 
figures. Horace seems to regard ten as the "low- 
est number which a person in tolerable circum- 
stances ought to keep." 

The treatment of the slaves on these Sicilian es- 
tates was almost indescribable. So great were 
their numbers that they were branded like cat- 
tle in order that their ovsmers might know them, 
and they were compelled to toil incessantly for 
their masters. The old, sick, and infirm were 
either killed outright or else abandoned to die. All 
the slaves were dead in a civil sense; they had no 
rights that their masters were bound to respect. 
Justinian said, "A slave in the power of another 
can call nothing his own." And Caius says, "It is 
allowed by all nations to the lord to have power 
of life and death over his slave." If a master 
was murdered, it was no unusual thing to charge 
it upon his slaves and to kill the entire number, 
even thousands. So little were these serfs valued 
that they were frequently killed just for sport, in 
order to test some new weapon. They were com- 
pelled to go into the arena as gladiators and fight 
to the death, and thus furnish excitement and en- 



256 EVOLUTION OF 

joyment for their masters. They were crucified, 
beheaded, or otherwise slain for the most trivial 
offenses or for making the slightest mistake in 
carrying out the will of their lords. 

Such was slavery in Rome when the gospel ap- 
peared. Christianity could not fail to come into 
direct conflict with such an inhuman custom, or 
at least with its horrible abuse. However, the 
apostles did not, as shown in a preceding chapter, 
undertake to openly denounce and oppose the in- 
stitution as a whole, but merely to correct the 
relation of master and slave as much as possible; 
but they set at work the influences that were des- 
tined to undermine the system in time. Christian- 
ity was the first religion to recognize no funda- 
mental difference between the various tribes, na- 
tions, and classes of men. Thus, the apostle Paul 
teaches the equality of master and servant in these 
words: "Art thou called being a servant? care not 
for it: but if thou mayest be made free, use it 
rather. For he that is called in the Lord, being a 
servant, is the Lord's freeman: likewise also he 
that is called, being free, is Christ's servant." 1 
Cor. 7: 21, 22. From the time that the gospel was 
first preached we find that Christianity has ever 
been the friend of the slave, for the primitive 
church admitted no distinction between "bond and 



CHRISTIANITY. 257 

free." The apostle required the masters to treat 
their slaves kindly, "forbearing threatening.'"' 
Many of the most eminent Christians of the earlier 
days came from the servile ranks. The master's 
emancipation of his slaves was regarded by the 
Christians as a most worthy act. 

Such influences, set to work, began to produce 
external effects in society, and by the time of 
Constantine we find such a change of sentiment 
in regard to the value of the life of slaves that that 
noted emperor enacted a law by which the kill- 
ing of a slave by his master was made a criminal 
act. And by mentioning as punishable various 
means of putting slaves to death the emperor gives 
us an idea of the many torturous and terrifying 
methods that had been employed for this purpose. 
Following Constantine, numerous laws mitigated 
the condition of the slaves, and the growing senti- 
ment in their favor secured their general liberty 
throughout Western Europe by the close of the 
twelfth century. 

During the dark ages, however, Christianity was 
at a very low ebb, generally speaking, and within 
two centuries slavery was revived by the Portu- 
guese. Following the piratical examples of former 
imcivilized ages, they made raids upon the inhabi- 
tants of Africa and carried them into captivity and 



258 EVOLUTION OF 

slavery. And this practise — to the everlasting 
shame of Christendom be it said — spread to most 
of the other nations of Western Europe. The un- 
fortunate Africans fled from the coast into the in- 
terior, but the Europeans pursued them and 
dragged the wretched inhabitants out to civiliza- 
tion (?) and scattered them over the world. Thus 
the victory won by primitive Christianity was 
lost, and the battle against slavery had to be 
fought over again by modern Christianity after 
the rise of Protestantism. 

But from the time that evangelical Christianity 
assumed a place of importance in Western Europe, 
we find a steadily growing aversion to slavery and 
the slave-traffic, and broader and nobler senti- 
ments of humanity asserting themselves. The 
great Wesleyan revival seems to have been the 
signal for Christianity to rise and shake herself 
from this fearful plague that afflicted society and 
cast reproach upon our holy religion. The histo- 
rian Macaulay attributes to Christianity the chief 
glory for the suppression of slavery in England.^ 
So, also, does Mackintosh.^ 

A little over a century ago slavery was pretty 
general throughout the world. Large numbers of 



1 History of Eng-land, Vol. 1, Chap. 

2 History of Engrland, Chap. 4. 



CHRISTIANITY. 259 

peasants in Austria, Russia, and other European 
countries were in a condition of serfdom; the Brit- 
ish Colonies swarmed with slaves ; and the accursed 
system had taken firm root here in the United 
States of America and in Mexico, Brazil, and va- 
rious other countries. England had almost se- 
cured a monopoly of the slave-trade, but the in- 
fluences of a purer Christianity now began to be 
felt, public sentiment began to change to hos- 
tility against the inhuman traffic, and finally the 
renowned Wilberforce introduced a bill in the 
British Parliament for the abolition of the slave- 
trade. However, it required "twenty years of agi- 
tation to suppress it, and twenty-six more to pro- 
cure emancipation." But the long battle was 
fought and won, to the everlasting glory of its 
ablest leader. 

The part that Christianity took in this struggle, 
in enforcing the Christian doctrine of the equal- 
ity of all men, is shown in the following admira- 
ble poem by the immortal Cowper, writer of 
Christian hymns. This poem, which was entitled 
"The Negro's Complaint," was written at the 
time and for the occasion, and was printed and 
scattered throughout England, producing a pro- 
found impression. Although it is of considerable 
length, I reproduce it all in order to show its 



260 EVOLUTION OF 

sweet and beautiful spirit of Christianity as ex- 
pressed in the thought of human compassion and 
brotherhood. 

''Forced from home and all its pleasures, 

Afric's coast I left forlorn, 
To increase a stranger *s treasures, 

O'er the raging billows borne. 
Men from England bought and sold me. 

Paid my price in paltry gold; 
But, though theirs they have enrolled me. 

Minds are never to be sold. 

"Still in thought as free as ever. 

What are England's rights, I ask, 
Me from my delights to sever, 

Me to torture, me to task? 
Fleecy locks and black complexion 

Can not forfeit Nature's claim; 
Skins may differ, but affection 

Dwells in black and white the same. 

''Why did all-creating Nature 

Make the plant, for which we toil? 
Sighs must fan it, tears must water. 

Sweat of ours must dress the soil. 
Think, ye masters, iron-hearted. 

Lolling at your jovial boards, 
Think, how many backs have smarted 

For the sweets your cane affords. 

"Is there, as you sometimes tell us, 

Is there One who rules on high? 
Has he bid you buy and sell us, 

Speaking from his throne, the sky? 
Ask him if your knotted scourges. 

Fetters, blood-extorting screws. 
Are the means which duty urges 

Agents of his wiQ to use. 



CHRISTIANITY. 261 

''Hark! He answers. Wild tornadoes 

Strewing yonder sea with wrecks, 
Wasting towns, plantations, meadows. 

Are the voice with which he speaks. 
He, foreseeing what vexations 

Afric's sons should undergo, 
Fixed their tyrants' habitations 

Where his whirlwinds answer— No! 

''By our blood in Afric wasted 

Ere our necks received the chain j 
By the miseries which we tasted 

Crossing, in your barks, the main; 
By our offerings since you brought us 

To the man-degrading mart, 
All sustained by patience, taught us 

Only by a broken heart. 

"Deem our nation brutes no longer 

Till some reason you shall find 
Worthier of regard and stronger 

Than the color of our kind. 
Slaves of gold! whose sordid dealings 

Tarnish all your boasted powers. 
Prove that you have human feelings 

Ere you proudly question ours.'* 

Slowly but surely advancing Christian senti- 
ment undermined this infamous custom, and in 
1834 the slaves throughout the British Colonies, 
800,000 in number, were emancipated. This act 
was preceded five years by the proclamation of 
Guerrero, President of Mexico, freeing all the 
slaves in the republic. The bitterness of the agi- 
tation in the United States relative to this sub- 
ject is still fresh in the minds of many of our 



262 EVOLUTION OF 

citizens. Churches were rent asunder because 
large bodies of Christians maintained that the 
practise was in its nature unchristian. Finally, 
however, the great battle was won: the Emancipa- 
tion Proclamation was signed by Abraham Lin- 
coln, Jan. 1, 1863, and 4,000,000 slaves thereby 
set free; and by a subsequent amendment to the 
Constitution slavery is declared forever abolished 
from all territory within the jurisdiction of the 
United States. Fifteen million serfs have since 
been liberated in Russia, 5,000,000 in Brazil, etc., 
and now we witness the practical abolition of sla- 
very in all the civilized world. 

What shall we term such a glorious result? I 
call it the triumph of a grand Christian principle. 
It has taken centuries to secure this result; but 
the leaven of equality which Christianity intro- 
duced into the world has been working during the 
ages and diffusing itself throughout the whole 
mass of society. In the very nature of things, 
sweeping social changes can not be instantaneous, 
but must be effected gradually. So well did the 
early Christians understand this fact that they 
did not attempt revolutionary efforts along this 
line, but adapted themselves as much as possible 
to the existing conditions. The seed that they 
sowed, however, has sprung up in time and pro- 



CHRISTIANITY. 263 

duced fruit to the glory of God. In this we see 
the EVOLUTION OF CHRISTIANITY, the 
system by which men are led forward continually 
to greater heights. 

The widespread dissemination of this principle 
of equality has done more, however, than to eman- 
cipate the slaves. It has already enlarged the 
sympathies and broadened the affections of all 
the Christian nations to an extent unparalleled 
in the history of the world. Although we still 
equip armies and navies in order jealously to 
guard our national interests, still it is an unde- 
niable fact that there is a more general humane 
feeling that reaches forth toward the idea of the 
universal brotherhood of men. Let us refer to 
ancient conditions in order that we may, by con- 
trast, be able to see what progress has been made 
in this respect. 

Max Muller has said that the word "mankind" 
was never uttered by Socrates, Plato, or Aris- 
totle. "Where the Greeks saw barbarians, we see 
brethren/^ This short but expressive phrase con- 
tains a vast amount of truth. It is certain that 
none of the ancient heathen nations possessed any 
idea of moral obligation toward men other than 
those of their own country or nation. And in 
many cases the ties of nationality and of blood- 



264 EVOLUTION OF 

relationship were not sufficient to hold them to- 
gether. Thus, in Greece, although the people 
were kindred in origin, language, and various civil 
institutions, still there existed the most bitter ri- 
valry between certain sections, as between Athens 
and Sparta — a condition that resulted in the long 
and terrible Peloponnesian war. For mankind at 
large they had absolutely no sympathy. The 
principles of love, mercy, and compassion for hu- 
manity had no part in their lives, and their con- 
viction of right might be summed up in the words, 
"Might makes right." In warfare, courage, brav- 
ery, and cruelty were encouraged, but the nobler 
sentiments of humanity — never. On this princi- 
ple it was regarded prefectly proper to enslave or 
kill the captives in war, to put women and chil- 
dren to the sword, or else to degrade the wives 
and the daughters of enemies to the wretched con- 
dition of concubines. Such were ancient conditions. 
We are informed that when the Rhodians be- 
came masters of the Mediterranean, they made the 
first sea-laws in history. According to these laws, 
the owner that was so unfortunate as to suffer 
shipwreck lost all of his claims upon the wreckage. 
Selden says, "The laws of Rhodes are supposed 
to have made wreck a fiscal perquisite to the 
exclusion of the owner." This law was adopted 



CHRISTIANITY. 265 

by the Romans and enlarged to the point of giv- 
ing the landowner absolute possession of his prop- 
erty bordering on the sea and of the sea lying in 
front of it. By this means he was able to seize 
as his own property the wrecks that were driven 
upon his shore. This continued until modified 
by later emperors. Coupling this fact with the 
occupation of piracy, which was considered an hon- 
orable profession anciently, we find a reign of 
terror existing on the high seas. It is asserted 
that men even displayed false signals, or wilfully 
led vessels astray, in order that they might be 
shipwrecked on the rocks and thus fall a prey. 

Contrast these conditions with the general state 
of affairs existing among those peoples that 
have been under the elevating influence of Chris- 
tianity. Do we still have wars? Yes; but women 
and children are no longer slaughtered, sold into 
slavery, or made a prey to lustful men. Nor are 
the men slain in cold blood after their capture, 
or permanently enslaved; but they are cared for 
by the victors and afterwards returned to their 
own wives, children, and homes. And a strong, 
growing sentiment favors the abolition of war, 
as nearly as possible at least, by the formation of 
an international federation whose object shall be 
to settle all disputes by arbitration. 



266 EVOLUTION OF 

Christian nations have driven the pirates from 
the high seas of the world and have made ocean- 
travel almost as safe from human interference as 
are the agricultural pursuits of the quiet farmers. 
Instead of seeking to produce shipwreck, we have 
devised every means within the reach of human 
ingenuity up to the present time to secure abso- 
lute safety. We have adopted international sig- 
nals by which the vessels of every nation can 
move on the sea without confusion. Every hid- 
den rock and dangerous shoal is carefully indi- 
cated on the charts of navigators; innumerable 
lighthouses and warning-apparatus are put at the 
dangerous places; and the shores of the seas are 
dotted with life-saving stations equipped with res- 
cuing-appliances and crews of brave_, determined 
men. 

Thus, we see that in those countries under Chris- 
tian influence a greater value has come to be 
placed on human life and rights. This is not true 
of dark heathenism. "With the Bhils assassina- 
tion is a pastime; with the Fans cruelty is a de- 
light; while the Bushmen are brutal in their 
ferocity, and the Fijians, malignant in revenge." 
Herbert Spencer shows the conditions in this re- 
spect that exist among people in a savage state. 
He says: "In the kingdom of Uganda, where, di- 



CHRISTIANITY. 267 

rected by the king to try a rifle presented to him 
by Speke^ a page went to the door and shot the 
first man he saw in the distance; where^ as Stan- 
ley tells uSj under the last king, Suna, five days 
were occupied in cutting up thirty thousand pris- 
oners who had surrendered, we find that an officer 
observed to salute informally is ordered for execu- 
tion, while another, who, perhaps, exposes an inch 
of naked leg while squatting, or has his mhugu 
tied contrary to regulations, is condemned to the 
same fate." 

This shameful disregard for human life obtains 
in all heathen nations. As Dorchester has said, 
"In China prisoners are incarcerated in filthy, 
loathsome cells, fitly called 'hells,' and left with- 
out the slightest provision, except such as friends 
to whom they appeal may bring. For certain 
crimes they are punished hy torture. Wearing 
the 'kang,' a plank four feet square, with a hole 
in the center, fitted and locked around the neck, is 
a common method. He can not put his hands 
to his head and must starve unless friends feed 
him. He can take but two positions, sitting and 
standing. In from ten to twenty days the pris- 
oner is broken down beyond recovery." 

The same writer states: "Within one hundred 
years [He wrote this in 1881.] the criminal laws of 



268 EVOLUTION OF 

even the most enlightened countries were atro- 
ciously savage^ and administered in a relentless 
spirit. Hon. Edmund Burke said he could obtain 
the consent of the House of Commons to any bill 
imposing punishment by death. English law rec- 
ognized 223 capital crimes — not wholly a legacy 
of the dark ages, for 156 of them bore no remoter 
date than the reigns of the Georges." Then he 
quotes the following examples from another author : 
"If a man injured Westminster bridge he was 
hanged. If he appeared disguised on a public 
road he was hanged. If he cut down young trees, 
if he shot rabbits, if he stole property valued at 
five shillings, if he stole anything at all from a 
bleach-field, if he wrote a threatening letter to 
extort money, if he returned prematurely from 
transportation — for any of these offenses he was 
peremptorily hanged. . . . Men who resisted the 
government were cut in pieces by the executioner, 
and their dishonored heads were exposed on Tem- 
ple Bar to the derision or pity of passers-by." In 
Rome, according to a law of the Twelve Tables, 
the debtor whose obligations remained unpaid af- 
ter an imprisonment of sixty days could either be 
sold into slavery or cut in pieces and distributed 
among his creditors. 

When we consider these inhuman penal inflic- 



CHRISTIANITY. 269 

tions in heathenism, and even in civilized Eng- 
land at no distant period in the past, and con- 
trast such conditions with those existing at the 
present time in Christian nations, we can see that 
considerable advance has been made in this re- 
spect. The more true Christianity spreads, the 
greater will be the humane sentiment, and the 
greater the regard for human life. These prin- 
ciples have so far pervaded society already that 
in a number of countries and in several States 
of the Union capital punishment has been abol- 
ished entirely. Whatever may be said in defense 
of capital punishment as a necessity of law under 
certain conditions for the prevention of crime, it 
is evident that the destruction of human life is 
not in accordance with the spiritual precepts ot 
the gospel. And we sincerely hope that the time 
will come when society will be so far elevated that 
such executions will be no longer deemed neces- 
sary. But, aside from this, our penal institutions 
are constantly developing reformatory principles, 
and their treatment is more in accordance with 
the ideas of justice and humanity. 

Everywhere we see a more humane feeling. In- 
stead of regarding all other nations as enemies- 
we begin to consider them brothers. And when 
severe reverses befall them, how quickly the heart 



270 EVOLUTION OF 

of the Christian nations begins to beat with sym- 
pathy^ and Christian liberality manifests itself, 
as during the India famines of recent years, the 
Messina earthqualie, and the Mount Pelee disas- 
ter. In fact, the arms of Christian brotherhood 
are already reaching around the world. Chris- 
tian missionaries, imbued with the spirit of love 
for their lost brethren of other nationalities and 
of other races, are going forth into the dark places 
of the earth to labor unselfishly in the cause of their 
divine Master and for the good of precious immortal 
souls for whom Christ died. And through the in- 
fluence of the gospel and the educational efforts of 
Christian nations the heathen governments of the 
world are being tempered more in accordance with 
the advanced development of the times, and thus 
a door of opportunity is now being opened for the 
enlightenment of millions of darkened souls. 

In view of all the facts, we can not fail to at- 
tribute these propitious conditions to the influ- 
ences of Christianity. These have been the means 
of developing our own state of civilization, and 
they are now working on a broader and grander 
scale for the universal enlightenment of the human 
race. While our Lord is now reigning as heaven's 
King in the hearts of his humble followers, still 
we possess a holy unrest for fields of greater op- 



CHRISTIANITY. 271 

portunity and greater activity; and we rejoice in 
the exulting anticipation of the extension of his 
kingdom throughout the whole wide world^ and 
sing with the poet: 

''Jesus shall reign where'er the sun 
Does his successive journeys run; 
His kingdom, spread from shore to shore, 
Till moons shall wax and wane no more. 

''From north to south the pnnces meet, 
To pay their homage at his feet; 
While Western empires own their Lord, 
And savage tribes attend his word." 

—Isaac Watts, 



272 EVOLUTION OF 

CHAPTER XIV. 
TRUE RELIGION IN ALL THE AGES, 

Having noticed some of the external effects of 
Christianity in the general progress of society, 
we wish to show in this chapter that true Chris- 
tianity has existed during all the centuries since 
the incarnation of Christ. However, lest our treat- 
ment of the subject should become tedious, we will 
not attempt to take the matter up by centuries, 
but will content ourselves with a brief historical 
sketch giving a few examples of this spiritual 
teaching. 

I will repeat a statement heretofore made — 
that true Christianity consists not in external rites 
and theological systems, which, however, may be 
associated with it, but in that inner experience of 
the heart called the new birth, or regeneration. 
Without this internal soul-work, all forms of re- 
ligion are powerless to purify the life and to ex- 
alt the heart to supreme love for God. This 
blessed experience was the center of that gospel 
system which was proclaimed by the apostles, and 
which rang out through the Roman world in their 
day. "With the heart man believeth unto right- 
eousness,** says the apostle Paul; and, again, "I 



CHRISTIANITY. 273 

am not ashamed of the gospel of Christ; for it is 
the power of God unto salvation to every one 
that believeth." And Peter says^ "Seeing ye have 
purified your souls in obeying the truth through 
the Spirit unto unfeigned love of the brethren, see 
that ye love one another with a pure heart fer- 
vently: being born again, not of corruptible seed, 
but of incorruptible, by the word of God, which 
liveth and abideth forever." And James says, 
"Receive with meekness the engrafted word, which 
is able to save your souls." 

In the period immediately following the apos- 
tles we find the doctrine of heart-regeneration and 
consequent purity of life occupying a prominent 
place in the writings of the church fathers. In 
the First Epistle of Clement, who was a cola- 
borer of Paul's, the author says: "How blessed 
and wonderful, beloved, are the gifts of God! Life 
in immortality, splendor in righteousness, truth in 
perfect confidence, faith in assurance. Self-con- 
trol in holiness."'^ Again, he says, "Let a man 
be faithful ... let him be pure in all his deeds. "^^ 
In another place he gives this advice: "Let us 
pray, therefore, and implore of his mercy, that 
we may live blameless in love. . . . For it is writ- 



1 First Epistle of Clement, Chap. XXXV, 

2 Ibid., Chap. XXXVIII. 



274 EVOLUTION OF 

ten, 'Blessed are they whose transgressions are 
forgiven, and whose sins are covered. Blessed is 
the man whose sin the Lord will not impute to him, 
and in whose mouth there is no guile.' "^ 

The illustrious Justin Martyr (A. D. 110-165) 
sets forth the doctrine of heart-regeneration in the 
following passage as a proper condition of the 
candidate that offers himself for the ceremonial 
cleansing of baptism: "As many as are persuaded 
and believe that what we say and believe is true, 
and undertake to be able to live accordingly, are 
instructed to pray and to entreat God with fast- 
ing, for the remission of their sins that are past, 
we praying and fasting with them. Then they 
are brought by us where there is water, and are 
regenerated in the same manner in which we were 
ourselves regenerated/*^ 

The author of the Pseudo-Clementine Epistles, 
at a later but uncertain date, draws a clear dis- 
tinction between external and internal righteous- 
ness, exalting the latter to first place in order and 
importance. "Our Master rebuked some of the 
Pharisees and scribes, who seemed to be better 
than others, and separated from the people, call- 
ing them hypocrites, because they purified only 



3 First Epistle of Clement, Chap. L. 

4 First Apolog-y of Justin, Chap. LXI. 



CHRISTIANITY. 275 

those things which are seen of men, but left defiled 
and sordid their hearts, which God alone sees. 
. . . For truly if the mind be purified by the light 
of knowledge, when once it is clean and clear, then 
it necessarily takes care of that which is without 
a man, that is, his flesh, that it may also be 
purified. But when that which is without, 
the cleansing of the flesh, is neglected, it is 
certain that there is no care taken of the purity 
of the mind and the cleanness of the heart."^ 

But of all the ante-Nicene statements of heart- 
regeneration and of its results, that have come 
down to us, probably the most sublime are the 
following from the illustrious Cyprian (A. D. 200- 
258), bishop of Carthage: "The one peaceful and 
trustworthy tranquility, the one solid and firm and 
constant security, is this, for a man to withdraw 
from these eddies of a distracting world, and, an- 
chored on the ground of the harbor of salvation, 
to lift his eyes from earth to heaven; and having 
been admitted to the gift of God, and being al- 
ready very near to his God in mind, he may boast 
that whatever in human affairs others esteem lofty 
and grand, lies altogether beneath his conscious- 
ness. . . . How stable, how free from all checks, 
is that safeguard! how heavenly the protection in 

1 Recogmitions of Clement, Chap. XI. 



276 EVOLUTION OF 

its perennial blessings — to be lost from the snares 
of this entangling worlds and to be purged from 
earthly dregs, and fitted for the light of eternal 
immortality! ... As the sun shines spontane- 
ously, as the day gives light, as the fountain flows, 
as the shower yields moisture; so does the heav- 
enly Spirit infuse itself into us. When the soul 
in its gaze into heaven has recognized its Author, 
it rises higher than the sun, and far transcends 
all this earthly power, and begins to be that 
which it believes itself to be."^ 

Coming down to a later period, to the post-Ni- 
cene age, we can not pass by unnoticed the ex- 
ample of the renowned Augustine. This noted 
father was born in Africa, A. D. 354. His father 
was a pagan, but his mother was a sincere Chris- 
tian. She endeavored by careful training to di- 
rect her son in the way of Christ; but, while at 
Carthage completing his education, the youth fell 
in with evil companions and lapsed into the depths 
of sin. Discovering one of the lost books of Cic- 
ero called Hortensius, he became interested in 
philosophy; but, finding nothing to satisfy his soul 
therein, he went over to the Manichean sect. Still 
dissatisfied, he finally went to Milan, where he 
chanced to come under the Christian influence of 

2 Cyprian, First Epistle, 14. 



CHRISTIANITY. 277 

the celebrated Saint Ambrose^ bishop of that city, 
and was thus turned back to the teaching of his 
early childhood. By giving diligent attention and 
study to the Epistles of Paul, Augustine was 
brought to Christ and salvation, and his soul was 
made happy. He found the truth which bar- 
ren philosophy could not supply. To quote the 
words of the historian Neander: "He found in 
Christ his Savior. So, all that Christ taught him 
was truth infallible, requiring no other confirma- 
tion. It was the highest criterion of all truth. He 
had himself experienced the power of this doctrine 
in his own soul; and this was to him a subjective 
testimony of its divinity and truth, "^ To this 
sublime experience he gives testimony in these 
words: "The essence of the Christian faith rests 
on the antagonism of two men — one, him by whom 
we were brought under bondage to sin; the other, 
him by whom we are redeemed from it." And, 
again, "My origin is Christ; my root is Christ; 
my head is Christ. The seed from which I am 
regenerated is the word of God, which my Lord 
exhorts me obediently to follow." 

But while this and numerous other examples of 
Christian teaching and experience in this early 
period can be adduced, showing that the true spirit 

1 Church History, Vol. Ill, p. 399. 



278 EVOLUTION OF 

of our holy religion was still in existence on earth, 
we must not conclude that there was no decline in 
the general state of Christianity. The light of 
truth, which shone so brilliantly at first, gradu- 
ally became darkened by the gathering clouds of 
superstition and error. This process continued 
until it culminated in what is known in history as 
the dark ages. Such was the sad condition of the 
world during many centuries. But even during 
the medieval period the light of true Christianity 
did not entirely go out; for it continued to shine 
in many isolated spots among bands of people, 
who, in different countries, passed imder the va- 
rious titles of Paulicians, Catharists, Poor Men of 
Lyons, Lombards, Albigenses, Waldenses, Vaudois, 
Petrobrussians, etc. 

The Paulicians believed in heart-regeneration 
and purity of life. They rejected many of the 
superstitions of Romanism, such as the adoration 
of the Virgin and homage to the cross, and re- 
fused to recognize the priestly dignity. Relics 
they regarded as so many superstitions, placing 
no value on them whatever. And though they 
had some peculiar customs, their worship was pre- 
eminently spiritual, and free from all ritual. 

The Waldenses lived in the valleys of Piedmont. 
"They made the Bible alone the rule of their 



CHRISTIANITY. S79 

faith, renounced entirely the doctrines, usages, 
and traditions of the Roman Catholic church, and 
formed a separate religious society. They were 
therefore excommunicated as heretics, and for cen- 
turies suffered occasional persecution." They 
maintained the strictest moral discipline, and from 
the time of their origin distinguished themselves 
by their pure morals and their industry. They 
were brought into prominence through the preach- 
ing of Peter Waldus. Mosheim says concerning 
them: "The Archbishop of Lyons and the other 
rulers of the church in that province opposed with 
vigor this new doctor in the exercise of his min- 
istry. But their opposition was unsuccessful; for 
the purity and simplicity of the religion which 
these men taught, the spotless innocence that shone 
forth in their lives and actions, and the noble 
contempt of riches and honor manifested in the 
whole of their conduct and conversation, appeared 
so engaging to such as had any sense of true piety, 
that the number of their disciples and followers 
increased from day to day. They accordingly 
formed religious assemblies, first in France, after- 
wards in Lombardy, whence they propagated their 
sect through the other provinces of Europe with 
incredible rapidity, and with such invincible forti- 
tude that neither fire nor sword, nor the most 



280 EVOLUTION OF 

cruel inventions of merciless persecutors could 
damp their zeal, or entirely ruin their cause. "^ 

Mosheim speaks of Peter Waldus as the founder 
of this interesting people,^ but Tefft says that "as 
Vaudois or by some other name, they can be traced 
with great certainty to the beginning of the sixth 
century, and probably to the days of the apos- 
tolic fathers." Neander speaks of this people 
as "a single link in the chain of reactions, run- 
ning through the whole period of reactions of the 
Christian consciousness against the churchly the- 
ocratic sj^stem of the middle ages."^ In the Refor- 
mation of the sixteenth century, when the reformers 
were demanded to show where their religion was 
prior to the time of Luther, their answer was, "In 
the Bible, and in the valleys of Piedmont." 

The greater part of the information we have of 
these medieval Christians has come down to us 
in the records of their enemies, the Roman Catho- 
lics, who counted them all heretics because of their 
rejecting the authority of the Pope, and time and 
again instituted crusades aginst them, martyring 
them by the thousands. Considerable calumny has 
been heaped upon some of these people by the 
Romish church ; but as that denomination has 

1 Church History, Part II, Chap. 5. 

2 Ibid., Part II, Chap. 5. 

3 Ibid., Vol. IV, pp. 604-616. 



CHRISTIANITY. 281 

openly and unblushingly declared that deception 
and lies are perfectly justifiable when employed to 
further the interests of the churchy we are per- 
haps justified in entertaining some doubts as to 
whether all the reports she has given out are relia- 
ble. It is possible that in their excess of zeal some 
of these Christians did at times act indiscreetly in 
some things ; but_, on the other hand^ the most une- 
quivocal testimony to their uprightness and purity 
and to their firm attachment to the blessed Word 
of God has been furnished us hj their enemies. 

Egbert^ a monkish writer of that age, wrote 
that he had often disputed with these heretics, "a 
sort of people," he added, "who are very perni- 
cious to the Catholic faith, which, like moths, they 
corrupt and destroy." "They are armed," said 
he, "with the words of Scripture which in any way 
seem to favor their sentiments, and with these 
they know how to defend their errors, and to op- 
pose the Catholic truth. They are increased to 
great multitudes throughout all countries, to the 
great danger of the church [of Rome]." 

Evervinus, a zealous Catholic, in a letter he 
wrote to the celebrated Bernard at the beginning 
of the twelfth century, said: "There have lately 
been some heretics discovered among us, near Co- 
logne. . . . One that was a bishop among them. 



282 EVOLUTION OF 

and his companions, openly opposed us in the as- 
sembly of the clergy and laity, the lord archbishop 
himself being present, with many of the nobility, 
maintaining their heresy from the words of Christ 
and his apostles." And then, after relating how 
they were seized by the people and committed to 
the flames, he goes on to say: "O holy father, 
were I present with you, I should be glad to ask 
you how these members of Satan could persist in 
their heresy with such constancy and courage as 
is rarely to be found among the most religious 
in the faith of Christ." He then proceeds to give 
an account of their belief, as follows: 

"Their heresy is this: They say that the church 
(of Christ) is only among themselves, because they 
alone follow the ways of Christ, and imitate the 
apostles, not seeking secular gains. . . . Whereas 
they say to us, *Ye join house to house, and field 
to field, seeking the things of this world.' They 
represent themselves as the poor of Christ's flock, 
who have no certain abode, fleeing from one city 
to another, like sheep in the midst of wolves, en- 
during persecution with the apostles and martyrs; 
though strict in their manner of life — abstemious, 
laborious, devoted, and holy . . . living as men 
who are not of the world. 'But you,' say they, 
'lovers of the world, have peace with the world 



CHRISTIANITY. 283 

because you are in it. False apostles, who adul- 
terate the word of God, seeking their own things, 
have misled you and your ancestors. Whereas, we 
and our fathers, having been born and brought up 
in the apostolic doctrine, have continued in the 
grace of Christ, and shall continue so to the end.' 
. . . They affirm that the apostolic dignity is cor- 
rupted by indulging itself in secular affairs, while 
it sits in St. Peter's chair. They do not hold with 
the baptism of infants, alleging that passage 
of the gospel, 'He that believeth and is baptized 
shall be saved.' They place no confidence in the 
intercession of saints, and all things observed in 
the church which have not been established by 
Christ himself or his apostles they pronounce to 
be superstitious. They do not admit of any purga- 
tory fire after death, contending that the souls of 
men, as soon as they depart out of the bodies, do 
enter into rest or punishment ... by which means 
they make void all the prayers and oblations of the 
faithful for the deceased. . . . And as for those 
who were burnt, they, in defence they made of 
themselves, told us that this heresy had been con- 
cealed from the time of the martyrs [by which is 
doubtless meant the early period of Christianity] and 
that it had existed in Greece and other countries." 
Although Saint Bernard was an opposer of 



284 EVOLUTION OF 

these people^ still he testified: "If you ask them of 
their faith^ nothing can be more Christianlike; 
and if you observe their conversation, nothing can 
be more blameless, and what they speak they make 
good by their actions. . . . And as to life and 
manners, he circumvents no man, overreaches no 
man, does violence to no man. He fasts much 
and eats not the bread of idleness, but works with 
his hands for his support." 

Claudius, Archbishop of Turin, who joined in 
hunting and persecuting them to the death, said, 
"Their heresy excepted, they generally live a purer 
life than other Christians." Again, "In their lives 
they are perfect, irreproachable, and without re- 
proach among men, addicting themselves with all 
their might to the service of God." 

With this brief review of true Christianity in 
the medieval period, we now come to that im- 
portant epoch in church history known as the Ref- 
ormation. During the fifteenth century Europe 
began to awake from her long slum^ber of the mid- 
dle ages with the great intellectual quickening al- 
ready referred to — the Revival of Learning. In 
Italy, however, the Renaissance had in some re- 
spects a disastrous effect upon society, by caus- 
ing a revival of paganism, and where the hu- 
manistic spirit gained complete control, it was 



CHRISTIANITY. 285 

"disastrous to both faith and morals." But before 
the close of the fifteenth century the great intel- 
lectual awakening had crossed the Alps and en- 
trenched itself in the universities of Germany, 
France, and England. In Northern Europe, how- 
ever, it did not confine itself to the single 
passion of devotion to classic literature, but com- 
bined with it a supreme love for the Christian 
element; hence we find the greatest scholars do- 
voting themselves not only to the study of 
classical authors, but also to the most ear- 
nest and diligent perusal of the ancient 
Scriptures. Had it not been for this intellectual 
quickening, Luther would never have shaken the 
world by his preaching of the gospel of Christ. 
He was a student in the university at Erfurth, 
devoting himself to the study of the old school- 
men, such as Duns Scotus, Albertus Magnus, and 
Thomas Acquinas, and to the Greek and Latin 
classics — Aristotle, Cicero, and Virgil. Througn 
his whole college course he was considered the 
best classical scholar in that celebrated German 
institution, and Melancthon tells us in his "Life 
of Luther" that "the whole university admired 
his genius."^ 



1 Quoted by D'Aubig-ne, History of the Reformation, 
Book II. 



286 EVOLUTION OF 

It was while attending this university that 
Luther discovered his first copy of the Bible, while 
looking over the long rows of dusty books on the 
shelves of its library. "This book/' says his bi- 
ographer, "deposited upon the unknown shelves of 
a dark room, is soon to become the Book of Life to 
a whole nation." And D'Aubigne says, "The Ref- 
ormation lay hid in that Bible."^ 

We have not the space here to produce a his- 
tory of the Reformation, however interesting the 
subject might be. Our purpose in this chapter 
is to describe briefly the presence of true evangeli- 
cal Christianity during the entire Christian era; 
and it appears in great prominence at this epoch 
of the Reformation. 

While it was difficult for the reformers to free 
themselves entirely from the traditions in which 
they had been brought up, they nevertheless ob- 
tained a firm, experimental hold on God, which 
gave them spiritual satisfaction and power from 
on high. The burden of the message they preached 
was not a religion of works, of forms, and of cere- 
monies, but the salvation of the soul through the 
faith of Christ alone. Nothing can be more cer- 
tain than the truth and the sincerity of their work 
on this point. Thus, Luther, before he found 

2 History of the Reformation, Book II. 



CHRISTIANITY. ^87 

Christ, cried out: "How can I dare believe in the 
favor of God so long as there is no real conversion ? 
I must be changed before he can receive me. Oh, 
my sin, my sin, my sin!" After he found the de- 
sire of his heart in the forgiveness of his sins, 
he said, "The Holy Spirit is no spirit of doubt, 
and he has written in our hearts a firm and peace- 
ful assurance, which makes us as sure of the object 
of our faith as we are of our own experience."^ 
Again, he bears testimony in words still more em- 
phatic: "I felt myself born again, as a new man; 
and I entered by an open door into the very 
paradise of God." That he appreciated his ex- 
perience of salvation is shown by the high esti- 
mate he placed on its value, in the following words, 
which he said to Duke John of Saxony: "Let my 
life be found to bear fruit in the conversion of one 
man, and I shall willingly consent that all my 
books should perish." 

The heart-experience described by Luther was 
possessed by others of the reformers also, a few 
of whom I will refer to, giving the quotations as 
given by Tefft under the heading, "Christianity 
in the Lutheran Age." 

Melancthon, the sweet-spirited companion and 
fellowlaborer of Luther, certainly believed also 

3 Ibid., Book XI. 



288 EVOLUTION OF 

in the work of heart-redemption; for he shows 
how a sinner may be saved^ in the following lan- 
guage: "The apostle invites thee to contemplate at 
the Father's right hand, the Son of God, our great 
Mediator, ever living to make intercession for us ; 
and he calls upon thee to believe assuredly that 
thy sins are pardoned, and thyself counted right- 
eous, and accepted by the Father, for the sake of 
the Son, who died upon the cross." 

This was the experience of Myconius also. It 
is related of him that he went to the indulgence- 
seller, Tetzel, to get his sins forgiven, but, not 
having the money required for the purchase of par- 
don, fell upon his knees, and cried out, "O God, 
since these men have refused remission of sins be- 
cause I had no money to pay, do thou. Lord, 
take pity on me, and forgive them in mere mercy." 
The remainder of the story is told by himself. 
"I retired to my chamber. ... I can not here 
put down what I experienced. I asked of God to 
be my Father, and to make me what he would have 
me. I felt my nature changed, converted, trans- 
formed. . . . To live with God, and to please him, 
became my most ardent, my sole desire in life." 

The same thing was true also in France. Le- 
fevre, the distinguished professor of the Sot- 
bonne, in Paris, describes the glory of his own 



CHRISTIANITY. 289 

personal experience thus: "Oh, the unspeakable 
greatness of this exchange! The sinless One is 
condemned, and he who is guilty goes free; the 
Blessing bears the curse, and the cursed is brought 
into blessing; the Life dies, and the dead lives; 
the Glory is whelmed in darkness, and he who 
knew nothing but confusion of face is clothed with 
glory." This is certainly a beautiful description 
of heart-regeneration. Farel, Roussel, Arnaud, 
and others professed the same experience, and 
"Leclerc became a martyr, rather than deny his 
experience of it." 

The work in Switzerland rested upon the same 
basis; for Zwingli, the founder of the Reformation 
in that country, was a converted man, and he 
preached regeneration. Tefft describes the work 
in Switzerland thus: "The gifted Farel came down 
from France to his [Zwingli's] assistance. All 
of Farel's family were converted. In Zurich, two 
thousand citizens professed regeneration; and simi- 
lar scenes were enacted all over the Swiss re- 
public. Preachers and revivals sprang up in every 
city." 

In Scotland, John Knox thundered forth the 
truths of salvation. 

Although Robert Brown had preached the truths 
of redemption, it was reserved for the eighteenth 



290 EVOLUTION OF 

century to witness the greatest moral and spiritual 
awakening that England ever had, under the 
preaching and the labors of the Wesley s. The 
experience of John Wesley can be set forth in a 
few words. He was a highly educated man and 
a minister, and he came on a missionary tour to 
America to convert the Indians. In a communica- 
tion written at that time he says: "It is upward 
of two years since I left my native country in 
order to teach the Georgia Indians the nature of 
Christianity. But what have I learned myself in 
the mean time.^ Why, what I least suspected — 
that I, who went to America to convert others, 
was never converted myself." He began to seek 
earnestly for a heart-experience, and he expressed 
his desire in words thus: "I want that faith which 
no one hath without knowing that he hath it; for 
whosoever hath it is freed from sin, the whole 
body of sin is destroyed in him . . . having the 
love of God shed abroad in his heart, through the 
Holy Ghost which is given unto him, which Spirit 
itself beareth witness with his spirit that he is 
a child of God." Concerning his conversion, 
which took place after his return to England, on 
May 24, 1738, he says that he went to a meeting 
"where one was reading Luther's preface to the 
Epistle to the Romans. About a quarter before 



CHRISTIANITY. ^1 

nine, while he was describing the change which 
God works in the heart through faith in Christ, 
I felt my heart strongly warmed. I felt I did 
trust in Christ — Christ alone — for salvation, and 
an assurance was given me that he had taken 
away my sins — ^even mine! — and saved me from 
the law of sin and death." After his conversion 
he preached the gospel of full salvation for many 
years, and thousands of people obtained the ex- 
perience. The influence of the Wesleyan revival 
was felt throughout the world. Numerous men 
scarcely less distinguished, who were associated 
with him in the movement, preached the Word of 
God in the most powerful manner that it had been 
proclaimed since the apostolic era. The hymns 
of Charles Wesley have not lost their soul-in- 
spiring power until this day. 

*'0h for a thousand tongues to sing 
My great Eedeemer's praise; 
The glories of my God and King, 
The triumphs of his grace! 

*'My gracious Master and my God, 
Assist me to proclaim, 
To spread through all the earth abroad. 
The honors of thy name. 

''Jesus, the name that charms our fears, 
That bids our sorrows cease; 
'Tis music to the sinner's ears, 
'Tis life, and health, and peace. 



292 EVOLUTION OF 

"He breaks the power of canceled sin, 
He sets the prisoner free; 
His blood can make the vilest clean, 
His blood availed for me." 

Viewing the early history of God's people in 
Protestantism, their illustrious teachers, and the 
thousands of followers who professed the salvation 
of Jesus — whether among the Lutherans in Ger- 
many, the followers of Zwingli in Switzerland, the 
Hugenots in France, the Covenanters in Scotland, 
the Puritans in England, or the Pilgrim Fathers 
in the new world — can we deny that the saving 
gospel of Christ has been preached as a witness 
to the nations on the scene of the conflict? Through 
this means the grand central truths of Christianity 
have been handed down to us in a continuous line, 
and today we rejoice in this glorious heritage of. 
our fathers. 



CHRISTIANITY. 293 

CHAPTER XV. 
FALSE RELIGION. 

Thus far in the present work we have had the 
pleasant task of describing the religion of the 
Bible — its origin^ nature, and adaptation to, and 
general effects upon, mankind — but in order to 
view true Christianity in its proper historical 
setting, it is necessary for us to digress from the 
general subject long enough to pass under brief 
review the rise and development of that gigantic 
antichristian system which for ages largely 
usurped the place of the pure, spiritual religion 
instituted by our Lord and proclaimed by his 
holy apostles. 

That such a power should arise was plainly 
predicted by Christ and his apostles. Jesus said: 
"Take heed that no man deceive you. For many 
shall come in my name, saying, I am Christ; and 
shall deceive many." "And many false prophets 
shall arise, and shall deceive many. And because 
iniquity shall abound, the love of many shall 
wax cold." Matt. 24:4, 5, 11, 12. According to 
these sayings, the powers of wickedness and of 
deception would be marshaled under the name of 
Christianity. Peter also refers to the same fact 



294 EVOLUTION OF 

in these words: "But there were false prophets 
also among the people^ even as there shall be false 
'.eachers among you_j who privily shall bring in 
damnable heresies, even denying the Lord that 
bought them, and bring upon themselves swift de- 
struction. And many shall follow their pernicious 
ways; by reason of whom the way of truth shall 
be evil spoken of." 2 Pet. 2:1, 2. 

The apostle Paul gives us a graphic description 
of Antichrist and his system in the following Scrip- 
tures, partially quoted heretofore: "Now we be- 
seech you, brethren, . . . that ye be not soon 
shaken in mind, or be troubled ... as that the 
day of Christ is at hand. . . . For that day shall 
not come, except there come a falling away first, 
and that man of sin be revealed, the son of perdi- 
tion; who opposeth and exalteth himself above all 
that is called God, or that is worshiped; so that 
he as God sitteth in the temple of God, showing 
himself that he is God. . . . For the mystery of 
iniquity doth already work; only he who now let- 
teth will let until he be taken out of the way. 
And then shall that wicked be revealed, whom the 
Lord shall consume with the spirit of his mouth, 
and shall destroy with the brightness of his com- 
ing; even him whose coming is after the working 
of Satan with all power and signs and lying won- 



CHRISTIANITY. 295 

ders, and with all deceivableness of unrighteous- 
ness in them that perish; because they received not 
the love of the truths that they might be saved. 
And for this cause God shall send them strong de- 
lusion, that they should believe a lie: that they 
all might be damned who believed not the truth, 
but had pleasure in unrighteousness." 2 Thess. 
2: 1-12. "Now the Spirit speaketh expressly, that 
in the latter times some shall depart from the 
faith, giving heed to seducing spirits, and doc- 
trines of devils; speaking lies in hypocrisy; hav- 
ing their conscience seared with a hot iron; for- 
bidding to marry, and commanding to abstain 
from meats, which God hath created to be received 
with thanksgiving." 1 Tim. 4:1-3. 

With such a description before us, it is hardly 
necessary to name the subject of this chapter; 
for only one professedly Christian power answer- 
ing this delineation has arisen in the world since 
the apostolic days, and that is the great system 
commonly styled Roman Catholicism. A Catho- 
lic made this remark one time: "The Bible can not 
be true without Holy Mother of Rome." He 
wished to convey the idea that its authority pro- 
ceeded from the pope. But a Protestant replied, 
"Very true; for as the Holy Bible has predicted 
the rise, power, and calamities of popery — if these 



296 EVOLUTION OF 

predictions had not been fully manifested in the 
actual existence and tremendous evils of popery, 
the Bible would have wanted the fulfilment of its 
prophecies, and therefore would not have been 
true!"^ Dowling credits Professor Gaussen, of 
Geneva, with this terse statement: "In pointing to 
the pope, we point to a miracle which calls upon 
us to believe the Bible." The fact that popery 
has survived all the changes of time establishes 
the truth of the above declaration of Paul's, which 
not only gives its description, but also foretells 
its continuance until the second coming of Christ, 
The rise and development of this system was 
gradual. The apostle stated that the "mystery of 
iniquity" was already working in his day, but 
there was a hindrance that retarded is progress. 
The seeds of apostasy from the primitive simplic- 
ity of Christianity were already sown, but the cir- 
cumstances were not favorable for their germina- 
tion and rapid growth. Heathen Rome stood 
ready to crush everything that passed under the 
name of Christianity, and therefore nothing but 
the genuine experience of salvation could fit peo- 
ple for the trying ordeal of persecution. So there 
was little opportunity for the development of a 
false Christianity; for the next persecution would 

1 Dowling-, History of Romanism, p. 27. 



CHRISTIANITY. 297 

drive out the godless professors and bring the 
true into greater prominence^ like gold tried in 
the fire. But as Christianity became more wide- 
spread and persecutions less severe, there was a 
gradual decline in the general religious experience 
of its professors, occasioned largely by the ac 
quisition of numerous rites and ceremonies. We 
have already shown the natural tendency of human 
nature to incorporate into its religious creed ob 
jects of an extraneous character. This very dis- 
position soon burdened the early church with a 
multitude of useless and senseless ceremonies and 
forms, and these deprived its members of that 
true spiritual relation and heart-communion whicli 
constitutes the essential element in the pure re- 
ligion of Jesus. Thus, by degrees the primitive 
condition was changed, and the power of apostasy 
continued to gain ground rapidly. This transition 
is described as follows by the historian D'Aubigne; 
"The doctrine of the church and the necessity of 
its visible unity, which began to gain ground in 
the third century, favored the pretensions of Rome. 
The church is, above all things, the assembly of 
'them that are sanctified in Christ Jesus' (1 Cor. 
1:2), 'the assembly of the first-born which are 
written in heaven' (Heb. 12:23) . . . The strong 
bond which originally united the members of the 



298 EVOLUTION OF 

church, was that living faith of the heart which 
connected them all with Christ as their common 
head. Different causes soon concurred to origi- 
nate and develop the idea of a necessity for ex- 
ternal union. Men accustomed to the political 
forms and associations of an earthly country, car- 
ried their views and habits into the spiritual and 
eternal kingdom of Christ. Persecution, power- 
less to destroy or even to shake this new com- 
munity, made it only the more sensible of its own 
strength, and compressed it into a more compact 
body. To the errors that sprung up in the theo- 
sophic schools and in the various sects, was op- 
posed the one and universal truth received from 
the apostles, and preserved in the church. 

"This was well, so long as the invisible and spir- 
itual church was identical with the visible and ex- 
ternal church. But a great separation took place 
ere long; the form and the life became disunited. 
The semblance of an identical and exterior or- 
ganization was gradually substituted for that in- 
terior and spiritual communion, which is the es- 
sence of the religion of God. Men forsook the 
precious perfume of faith, and bowed down before 
the empty vessel that had contained it. They 
sought other bonds of union, for faith in the 
heart no longer connected the members of the 



CHRISTIANITY. 299 

church [of that church, we might say] ; and they 
were united by means of bishops, archbishops, 
popes, mitres, canons, and ceremonies. The liv- 
ing church retiring gradually within the lonely 
sanctuary of a few solitary hearts, an external 
church was substituted in its place, and all its 
forms were declared to be of divine appointment. 
Salvation no longer flowing from the Word, which 
was henceforward put out of sight, the priests af- 
firmed that it was conveyed by means of the forms 
they had themselves invented, and that none could 
obtain it except by these channels. None, said 
they, can by his own faith attain to everlasting 
life. Christ communicated to the apostles, and 
these to the bishops, the unction of the Holy 
Spirit; and this Spirit is to be procured only in 
that order of succession! Originally whoever pos- 
sessed the Spirit of Jesus Christ was a member 
of the church; now the terms were inverted, and 
it was maintained that he only who was a mem- 
ber of the church could receive the Spirit."^ 

This change from the original standard and 
fundamental principles of the gospel effected, it 
was easy for the hierarchy to rise to greater 
heights of authority and to exercise the most ab- 
solute dominion over the consciences of men. The 

1 History of the Reformation, Book I, Chap. 1. 



300 EVOLUTION OF 

church at Rome^ being favorably situated in the 
capital of the empire, long enjoyed considerable 
distinction in the estimation of the churches of 
the West, and its bishop was not slow to take ad- 
vantage of the confidence reposed in him, by em- 
ploying every means possible to make the sur- 
rounding churches feel their dependence on the 
church of the capital. At the time of the Coun- 
cil of Nice (325 A. D.) we find that three cities — 
Rome, Antioch, and Alexandria — were already dis- 
tinguished in this manner, and this led to their 
establishment as patriarchates. The Second Gen- 
eral Council added Constantinople to the list, and 
Jerusalem was also included at a later date as 
an honorary patriarchate. Thus, the general 
church had five distinct heads, each of which 
exercised authority over all the surrounding 
provinces. 

The Roman bishop, or patriarch, sought for 
preeminence over all of the other patriarchates, 
but this encroachment on their liberties was 
strongly resisted. But when the Mohammedan in- 
vasion overthrew Jerusalem, Antioch, and Alexan- 
dria, destroying their sees, only Rome and Con- 
stantinople were left; and when at a later date 
Constantinople declined and separated from the 
church of the West, Rome was left in undisputed 



CHRISTIANITY. 301 

possession of the field. Before this latter event, 
however, a contest for supremacy characterized by 
the most bitter calumny had long existed between 
the bishops of Rome and of Contantinople. In 
the latter part of the sixth century John, bishop of 
Constantinople, assumed the title of Universal 
Bishop, and Gregory, the Roman bishop, incensed 
at this audacity of his rival, sought by every 
means to dissuade John from the use of such a 
designation. He invented the Roman fiction in 
regard to the power of the keys committed to 
Saint Peter and his successors in office, in order 
to confer as much dignity as possible upon his own 
position. He wrote to John denouncing the title 
of Universal Bishop as "vain," "blasphemous," 
"infernal," ^'diabolical," and "antichristian." He 
pleaded with him to renounce it. "Beware," said 
he, "of the sinful suggestions of the wicked. I 
beg, I entreat, and I beseech, with all possible 
suavity, that your brotherhood resist all these 
flatterers who offer you this name of error, and 
that you refuse to be designated by so foolish and 
so proud an appellation." Again, he said: "I am 
bold to say, that whoever adopts or affects the 
title of Universal Bishop has the pride and char- 
acter of Antichrist, and is in some manner his 
forerunner in this haughty quality of elevating 



302 EVOLUTION OF 

himself above the rest of his order. And, indeed, 
both the one and the other seem to split upon the 
same rock; for as pride makes Antichrist strain 
his pretensions up to Godhead, so whoever is am- 
bitious to be called the only or universal prelate, 
arrogates to himself a distinguished superiority, 
and rises, as it were, upon the ruins of the rest."^ 

This was the Roman bishop Gregory who has 
since been canonized. His successor in the bishop- 
ric, Boniface III., only two years after the death 
of Gregory, sought for this very "blasphemous" 
title of Universal Bishop. He applied to Phocas 
the emperor, who was of infamous character, hav- 
ing assassinated his predecessor in order to make 
room for his own accession. This cruel tyrant, 
disliking the bishop of Constantinople, forbade his 
using the assumed title, and then granted the 
request of Boniface, conferring upon the Roman 
bishop and his successors this title of Universal 
Bishop, which has been retained to this day. The 
Romanists claim infallibility for their popes, and 
therefore, accepting the doctrine of Gregory as un- 
questionably true, we shall have no trouble what- 
ever in locating the Antichrist of whom Saint 
Paul speaks in his Second Thcssalonian Epistle. 

From the time that this "blasphemous title" was 

1 History of Romaaism, pp. 53, 54. 



CHRISTIANITY. 303 

conferred upon the pope of Rome, in A. D. 606, 
we may consider the real character of the papacy 
as definitely fixed. Its object was to gain more 
than a mere title; it sought for universal suprem- 
acy over all the affairs of men, temporal as well 
as spiritual. Succeeding popes endeavored by 
every means possible to augment their power and 
authority. The climax of usurpation was reached 
in Hildebrand, who ascended the papal throne 
under the title of Gregory VII. in 1073. This 
haughty pontiff had a lively dispute with Henry 
IV. of Germany, who had refused to recognize 
some of his innovations. The altercation ter- 
minated in the excommunication of Henry. So 
great was the influence of the pope over Henry's 
subjects that the emperor was shunned like a man 
accursed of heaven; and the only thing that Henry 
could do was to seek the pardon of the pope. For 
three days he stood barefooted in the snow of the 
court-yard of Gregory's palace at Canoosa before 
the pontiff would grant him admission and the 
magnanimous privilege of kissing the toe of His 
Holiness! Pope Innocent III. also humbled King 
John of England by laying all England under an 
interdict. He even invited King Philip of France 
to invade and conquer England, offering him 
John's kingdom on the condition that he go over 



304> EVOLUTION OF 

and take it. Such examples, and scores of others 
too tedious to mention, show the true character of 
that "man of sin" professing to be the earthly 
representative of that meek and lowly Jesus who, 
"when he was reviled, reviled not again; when he 
suffered, he threatened not." Surely in this we 
have no marks of the true religion of Jesus 
Christ. 

And when we stop to consider the errors of 
Romanism, we find a strange mass of usages ut- 
terly foreign to the simple apostolic system. This 
also grew up by degrees. As early as the time 
of Tertullian, who was the first of the Latin 
Fathers, we find an extravagant praise of the vir- 
tues of celibacy. Soon second marriages were pro- 
hibited to the clergy, and then marriage after or- 
dination was forbidden. These inhibitions led the 
way for the enforcement of a later decree enjoin- 
ing celibacy. The idea of the special sanctity 
of virginity, as described by Chrysostem and oth- 
ers, led to the doctrine of the perpetual virginity 
of Mary, and thus originated the worship of the 
Virgin, the mother being honored more than the 
Son. 

Another great error that found expression in 
the Romish system was Pelagianism. "Pelagius 
asserted that human nature is not fallen — that 



CHRISTIANITY. 305 

there is no hereditary corruption^ and that man, 
having received the power to do good, has only to 
will in order to perform. If good works consist 
only in external acts, Pelagius is right. But if 
we look to the motives whence these outward acts 
proceed, we find everywhere in man's nature self- 
ishness, forgetfulness of God, pollution and im- 
potency. The Pelagian doctrine, expelled by Au 
gustine from the church when it had presented 
itself boldly, insinuated itself as demi-Pelagianism 
and under the mask of the Augustine forms of 
expression. This error spread with astonishing 
rapidity throughout Christendom. The danger of 
the doctrine was particularly manifested in this: 
that by placing goodness without, and not within, 
the heart, it set a great value on external actions, 
local observances, and penitential works. The 
more these principles were observed, the more 
righteous man became : by them heaven was gained ; 
and soon the extravagant idea prevailed that there 
are men who have advanced in holiness beyond 
what was required of them."^ This doctrine of 
the efficacy of good works led to the most extrava- 
gant notions, and men sought by external means 
to gain favor with God. Thus originated, in the 
Romish church, the practise of monkery. Anthony, 

1 History of the Reformation, Book I, Chap. II. 



306 EVOLUTION OF 

Hilarion, Martin of Tours, and thousands of oth- 
ers, led the most ascetic lives. 

Respect and reverence for the martyrs devel- 
oped to the point of their being worshiped as 
saints. Everything that their sacred persons had 
touched was regarded with peculiar veneration as 
possessing some special sanctity; and thus origi- 
nated that regard for relics which formed such a 
prominent feature of Romanism. Even the hands, 
and feet, and bones of the saints were carefully 
preserved in gold and silver boxes. This opened 
the way for all sorts of deception, and the incre- 
dulity of the people knew no bounds. Thus, 
"in the church of All Saints at Wittemberg was 
shown a fragment of Noah's ark, some soot from 
the furnace of the Three Children, a piece of 
wood from the cradle of Jesus Christ, some hair 
from the beard of Saint Christopher, and nine- 
teen thousand other relics of greater or less value. 
At Schaffhausen was exhibited the breath of Saint 
Joseph that Nicodemus had received in his glove. 
In Wurtemberg you might meet a seller of in- 
dulgences, vending his merchandise, his head 
adorned with a large feather plucked from the 
wing of Saint Michael."^ 

That the Romish church represented a system 

1 History of the Reformation, Book I, Chap. S. 



CHRISTIANITY. 807 

of false religion is shown not only by its utter 
non-conformity to the teachings of the New Testa- 
ment in the things already mentioned^ but also by 
its assimilation of paganism. When the Roman 
empire was overrun time and again by barbarian 
conquerors, and finally subdued by them, the pa- 
pists gladly yielded to the prejudices of the hea- 
then, and incorporated into their worship and 
practises numerous pagan principles in order that 
they might win over these wild children of the 
North to the Romish religion. These half-savage 
invaders, in turn, were willing to exchange their 
heathen deities for the Romish ones and to honor the 
haughty Roman priesthood in place of those who 
had exercised a similar function in their own re- 
ligions. This course had been preceded by similar 
concessions to the heathen already comprising the 
Roman empire, and thus was so-called Christian- 
ity almost completely paganized. We might refer 
to a few principles adopted from the Roman 
pagans. 

1. The high priest of the pagan religions was 
called Pontifex Maximus, and he claimed spiritual 
and temporal authority over men. The pope of 
Rome borrowed the title, and made the same 
claims, even being clad in the same attire. 

2. The heathen wore scapulars, medals, and im- 



308 EVOLUTION OF 

ages for personal protection. Romanists wear the 
same and for the same purpose. 

3. Pagans, by an official process called deifica- 
tion, raised men to a dignified position and ac- 
corded them special honors and worship. Papists, 
by a similar process called canonization, exalt men 
after their death to the dignity of saints and offer 
up prayers to them. 

4. Their adoration of idols and of images was 
borrowed direct from the heathen; for all such 
practises were absolutely forbidden by the Mosaic 
law and had no place in primitive Christianity. 

5. Their religious orders of monks and nuns 
were also in imitation of the vestal virgins of 
antiquity. 

The manner in which the Pantheon at Rome, 
and its idols, were reconsecrated for the use of 
the church shows clearly the heathen origin and 
nature of many of its practises. This old temple, 
which is still standing, was built by Herod 
Agrippa in 27 B. C. and dedicated to all the gods. 
Pope Boniface IV., about A. D. 610, reconsecrated 
it to "the blessed Virgin and all the saints." From 
that time until the present day Romanists in the 
same temple have prostrated themselves before 
the very same images and have devoutly implored 
them by the same forms of prayer and for the 



CHRISTIANITY. 809 

very same purposes as did the heathen of old. The 
only difference is that they have changed the names 
of the idols. 

Dowling says: "The scholar, familiar as he is 
with the classic descriptions of ancient mythology, 
when he directs his attention to the ceremonies of 
papal worship, can not avoid recognizing their 
close resemblance, if not their absolute iden- 
tity. The temples of Jupiter, Diana, Venus, or 
Apollo, their 'altars smoking with incense,' 
their boys in sacred habits, holding the in- 
cense-box and attending upon the priests, their 
holy water at the entrance of the temples, with 
their aspergilla, or sprinkling-brushes, their thuri- 
bula, or vessels of incense, their ever-burning 
lamps before the statues of their deities, are ir- 
resistibly brought before his mind whenever he 
visits a Roman Catholic place of worship, and wit- 
nesses precisely the same things."^ What a con- 
trast with the simple and pure religion of primitive 
Christianity ! 

The low moral standard held by the Romish 
church during the period of her greatest power 
also proves her to be the repository, not of the 
true religion of Jesus, but of a false religion. We 
have seen that when Christianity was first intro- 

1 History of Romanism, pp. 109, 110. 



310 EVOLUTION OF 

duced during the period of flagrant immoralities 
among the Romans, the early Christians upheld 
the purest standard of morals in spite of all the 
licentious influences. And whenever any one fell 
a prey to the corrupting influences of society, he 
was rebuked by the apostles and ordered dismissed 
from the fellowship of the faithful. But how was 
it in Romanism? During the middle ages, the 
period of her greatest triumph, we find the most 
shocking immoralities manifested everywhere, and 
nowhere more than among the leaders of the 
church themselves. Pope Sergius III., through 
his unlawful association with Marozia, an infa- 
mous harlot, had a son named John. A vacancy 
in the papal office gave the ambition of Marozia, 
according to Mosheim, "an object worthy of its 
grasp, and accordingly she raised to the papal 
dignity John XI., who was the fruit of her law- 
less amours with one of the pretended successors 
of Saint Peter, whose adulterous commerce gave 
an infallible guide to the Roman church." John 
was the paramour of the harlot Theodora. 

In Roderic Borgia, however, who ascended the 
papal throne under the title of Alexander VI., 
the lowest limits of depravity were reached. To 
quote the words of the historian Waddington: 
"The ecclesiastical records of fifteen centuries . . . 



CHRISTIANITY. Sll 

contain no name so loathsome, no crimes so foul 
as his. . . . Not one among the zealous annalists 
of the Roman church has breathed a whisper in 
his praise. . . . He publicly cohabited with a 
Roman matron named Vanozia, by whom he had 
five acknowledged children. Neither in his man- 
ners nor in his language did he affect any regard 
for morality or decency; and one of the earliest 
acts of his pontificate was to celebrate,, with scan- 
dalous magnificence, in his own palace, the mar- 
riage of his daugher Lucretia. On one occasion 
this prodigy of vice gave a splendid entertainment, 
within the walls of the Vatican, to no less than 
fifty public prostitutes at once, and that in the 
presence of his daughter Lucretia, at which en- 
tertainment deeds of darkness were done over 
which decency must throw a veil; and yet this 
monster of vice was, according to papists . . . the 
Vicar of God upon earth, and was addressed by 
the title of His Holiness l"^ 

The immorality of the regular clergy during 
this millennium of Romish rule was of a most 
flamboyant type. Denied the privilege of having 
wives, they resorted to concubinage, a practise that 
became very common; and the Council of Toledo, 
which was confirmed by Pope Leo, ordained that 

1 Church History, pp. 511, 512. 



312 EVOLUTION OF 

a priest should not be condemned for this, pro- 
vided he was content with one concubine. Many 
popish writers really exalted whoredom among the 
clergy above marriage. Among these writers may 
be mentioned, upon the authority of Dowling, Cos- 
terus, Pighius, Hosius. Campeggio went still fur- 
ther. "He represented a priest who became a hus- 
band, as committing a more grievous transgression 
than if he should keep many domestic harlots." 
D'Aubigne, referring especially to the evil in- 
fluences following the sale of indulgences, says: 
"The history of the age swarms with scandals. In 
many places, the people were delighted at seeing 
a priest keep a mistress, that the married women 
might be safe from his seductions. What hu- 
miliating scenes did the house of a pastor in those 
days present! The wretched man supported the 
woman and the children she had borne him with 
the tithes and offerings. . . . The mother, fear- 
ing to come to want if the priest should die, made 
provision against it beforehand, and robbed her 
own house. Her honor was lost. Her children 
were ever a living accusation against her. De- 
spised by all, they plunged into quarrels and de- 
bauchery. Such was the family of the priest! . . . 
These were frightful scenes, by which the people 
knew how to profit. ... In many places the 



CHRISTIANITY. 313 

priest paid the bishop a regular tax for the woman 
with whom he lived, and for each child he had by 
her. A German bishop said publicly one day, at 
a great entertainment, that in one year eleven 
thousand priests had presented themselves to him 
for that purpose."^ 

The system of auricular confession, vdth its op- 
portunities of priestly seduction of women, has 
probably done more to curse Romanism with im- 
morality than has any other one thing. During 
the sixteenth century Pope Pius IV. instructed the 
Inquisition in Spain to inquire into the matter of' 
priestly solicitation of women at confession, and he 
issued an edict requiring all those who had thus 
been approached to appear and give affidavit before 
notaries appointed for the purpose. In the city 
of Seville maids and matrons of every rank came 
in large numbers, many of them veiled through 
modesty. After twenty deputies had been thus 
employed for a period of one hundred and twenty 
days, and the end not being reached, the inquiry 
was stopped and the depositions consigned to obliv- 
ion. Such a course was only revealing the rotten- 
ness of the system. Saint Paul predicted that 
"forbidding to marry" would be one of the marks 
of that false religion to arise subsequent to his 

1 History of the Reformation, Book I, Chap. 3. 



314 EVOLUTION OF 

day; and here we have it in the priesthood, with 
all its fearful results. 

But the crowning proof that Romanism is not 
the religion of Jesus, but a false religion, is her 
attitude toward all those who love our Lord Jesus 
Christ in sincerity and walk before him in truth. 
For ages she has claimed the right to persecute 
and exterminate heretics, and by heretics she 
means all who disbelieve her doctrines. This prin- 
ciple has been declared by numerous provincial 
and national councils and by a number of general 
councils of the Romish church; for instance, the 
Second General Council of the Lateran (1139); 
the Third (1179) and Fourth (1215) General 
Councils of Lateran, and the Sixteenth General 
Council, held at Constance in 1414. The acts 
of these general councils were authoritative. Rom- 
ish annalists and theologians, such as Thomas Ac- 
quinas and Cardinal Bellarmine, have declared the 
right of Rome to persecute and slay all who disa- 
gree with her. And this pernicious tenet has 
been carried out consistently in her history, as is 
shown by the numerous crusades made to exter- 
minate the Waldenses, Albigenses, Vaudois, and 
others, who maintained a purer doctrine than 
Romanism. We have already referred to these 
medieval Christians, their opposition to the super- 



CHRISTIANITY. 315 

stitions of Romanism, and their attachment to the 
Word of God. For this loyalty to truth they 
suffered the most inhuman treatment and vio- 
lent persecutions from the hands of the zealous 
papists. 

When the crusading army attacked the city of 
Beziers, it was easily taken, and when the knights 
applied to the pope's legate, Arnold Amalric, to 
learn how to distinguish the Catholics from the 
heretics in the city, he replied, "Kill them all; the 
Lord will know well them that are his." Says 
Dowling: "Though the stated population of Be- 
ziers was not over fifteen thousand persons, yet 
the influx of the people from the surrounding dis- 
tricts, especially women and children, was so large, 
that not less than sixty thousand persons were in 
the city when it was taken, and in this vast num- 
ber, not one person was spared alive. . . . Thou- 
sands were slain in the churches, and the blood 
of the martyred victims, slain by the holy war- 
riors, drenched the very altars, and flowed in crim- 
son torrents through the streets." 

Menerbe was taken, and the captured Albigen- 
ses were commanded either to accept the Catholic 
faith or else to mount a huge pile of wood pre- 
pared for them. True to their God, all of them, 
men and women, took their places on the pile. 



316 EVOLUTION OF 

Thereupon the wood was ignited, and soon the 
whole mass was wrapped in one immense flame. 
Thus were one hundred and forty living persons 
reduced to ashes. Montford, the leader of the ex- 
pedition, also took Lavaur after a hard resistance. 
What occurred then is thus recorded by the popish 
historian Petrus Vallensis: "Our pilgrims collected 
the innumerable heretics which the castle con- 
tained, and burnt them with the utmost joy." In 
another place the same writer refers to an occasion 
on which the pilgrims seized near sixty heretics, 
and "burned them with infinite joy."^ 

The Sixteenth General Council, held at Con- 
stance in 1414, Pope Martin himself being 
present, condemned the reformers Huss and Je- 
rome to be burned at the stake. The prelates pre- 
vailed on the Emperor Sigismund to violate the 
safe-conduct which he had given Huss, signed by 
his own hand, and in which he guaranteed the 
reformer a safe return to Bohemia. And their in- 
human sentence was carried out. This same coun- 
cil condemned the writings of Wyclif, the trans- 
lator of the English Bible, and ordered his bones 
to be dug up and burned, a sentence that was af- 
terwards carried into effect. After lying in their 



1 Cited from History of Romanism, pp. 814, 315, 318, 
319. 



CHRISTIANITY. 317 

grave for forty years t^e remains of this pious 
man were reduced to ashes and thrown into the 
brook Swift. 

We have not the space here to write another 
book of martyrs; we have merely referred to the 
subject to show that as Rome has in times past 
proved herself to be the violent foe of those who 
desired to worship God in Spirit and in truth, she 
has forfeited all claims to the religion of Jesus 
Christ. It has been estimated that fifty-five mil- 
lion people have suffered martyrdom at the hands 
of papal Rome. As the papists have always 
boasted of their infallibility and unchangeableness 
of doctrine, these same persecuting principles are 
still a part of their creed, although not enforced 
in these days as in the past. While in spirit 
and in doctrine the papacy as a system remains 
imchanged, it adapts itself to external conditions; 
so that the Romanism of the United States is not 
in appearance the Romanism of Italy and of Spain 
in the middle ages, nor the Romanism of Central 
and South America in more recent times. 

We can not here give an extensive history of 
Romanism, for to do so properly would require 
a thousand pages; we have just taken a mere 
glance at some of its prominent features in order 
to show that the entire system is so utterly unlike 



318 EVOLUTION OF 

primitive Christianity as to be unworthy even of 
the name Christian. It should be ranked as anti- 
christian — a false religion. Some of our modern 
skeptics have sneeringly styled Christianity the 
foe of all progress. But it has not been true 
Christianity that has been hostile to enlightenment 
and universal advancement; it has been this false 
Christianity imposing itself upon the world as the 
religion of Jesus Christ and attempting to exer- 
cise supreme authority and dominion over the 
souls and minds of men. The true religion of Je- 
sus finds its noblest examples, during the medieval 
period, in those very heretics that Rome sought so 
earnestly to destroy. 



CHRISTIANITY. S19 

CHAPTER XVI. 
MODERN CHRISTIANITY. 

The Reformation of the sixteenth century intro- 
duced a new era in the history of Christianity. 
For ages the world had lain under a dark cloud 
of superstition and error, a period during which 
the dominion of the hierarchy was complete. But 
the dawn of a new and better day was heralded by 
Wyclif, "the morning star of the Reformation/' 
who produced the first English translation of the 
entire Bible. And John Huss, the Bohemian re- 
former, whom D'Aubigne styles "the John Baptist 
of the Reformation/' preceded Luther about a cen- 
tury, and appealed powerfully to the Word of God, 
losing his life as a result, through the instigation 
of popish tyrants at the Council of Constance. 

With the advent of Luther, however, the time 
was ripe for the seed of gospel truth to be sown 
again. During the long reign of false religion 
true evangelical Christianity had almost died out. 
The Bible was a book almost unknown to the 
common people, and even many of the clergy had 
never read it. Ignorance prevailed. "The Bishop 
of Dunfield congratulated himself on having never 
learned Greek or Hebrew." One of the monks 



820 EVOLUTION OF 

declared: "The New Testament is a book full of 
serpents and thorns/' and, "Greek is a new and 
recently invented language, and we must be upon 
our guard against it." Thomas Linacer, "a 
learned and celebrated ecclesiastic, had never read 
the New Testament." D'Aubigne records these 
instances. ■'^ Only a few copies of the Bible were in 
existence, and these were generally kept in some 
secluded place, carefully chained. While Luther 
was in the convent, he found his greatest consola- 
tion in pouring over the sacred pages of one of 
these chained Bibles. 

In the Reformation true Christianity reappears 
publicly after the lapse of many centuries. While 
Romanism retained a few Christian doctrines, 
which continued to exercise some influence for 
good in the world, still the vital element of heart- 
regeneration was lacking in the system, and re- 
ligion was to the Romanists a mass of ceremonies 
and forms void of all spirituality. Such is not 
Christianity at all in the true Bible sense. And 
while we find some traces of the divine religion 
among the so-called heretics of the middle ages, 
we discover it only in the almost inaccessible 
mountain fastnesses, in the valleys of Piedmont, 
or in other by-places of the earth. The reform- 

1 History of the Reformation, Book I, Chap. 3. 



CHRISTIANITY. S21 

ers, however, boldly took their stand against the 
papal hierarchy and brought the Bible forward 
as the Word of Life for sinful men. After Luther 
obtained the experience of conversion himself and 
became a real Christian, he preached justification 
by faith, and the doctrine was embraced by thou- 
sands of people. From that time until the pres- 
ent day there have not been wanting multitudes 
of men and women who possessed the experience 
of Bible salvation. 

It could hardly be expected, though, that the 
entire system of truth as revealed in primitive 
times should be restored to the world at once. As 
we have before shown, advancement must of nec- 
essity be gradual on account of the limitations of 
humanity. Now, ignorance and superstition had for 
ages exercised such complete control over the 
masses that we may feel safe in saying that at 
the Reformation period mankind was in an infan- 
tile state so far as all spiritual enlightenment 
was concerned, and therefore required a course of 
instruction gradually leading upward to the greater 
heights of Christian truth. So much of supersti- 
tion and of error remained that time was required 
in order to divest Christianity of the many ob- 
jectionable features associated with her. The in- 
fusion of new life into the body would lead eventu- 



S22 EVOLUTION OF 

ally to the casting off of effete matter, the re- 
jection of all devitalized material. 

But while the reformers revolted from the 
Roman church and declared their independence, 
they possessed no adequate idea of the principle 
of general or religious liberty; and instead of tak- 
ing their places together as pupils in the school 
of Christ, and sitting humbly at the feet of their 
Master to receive the full instruction of his Word, 
they brought with them from Romanism that spirit 
of intolerance which refused to allow in others 
the weight of personal conviction in accordance 
with the individual light received. So we find the 
Roman spirit of dogmatism manifested everywhere 
in their ironclad logic, human subtleties, and care- 
fully formulated creeds. The natural result of 
such a condition could not be different from that 
shown by the subsequent history of the facts 
— Christendom became divided into various camps, 
each party possessed of a fierce sectarian 
spirit which despised or ignored all others, and 
which led in some cases even to the persecution of 
those entertaining different opinions. That such 
a state of affairs ever existed is a matter of re- 
gret; for this circumstance has perhaps done more 
to injure the cause of Christianity in modern times 
than has any other one thing. 



CHRISTIANITY. 82S 

We can not here give a history of Protestantism, 
so we will just refer briefly to some of its features. 
As a general thing, each new religious movement 
in Protestantism contained less of the old super- 
stitions and ceremonial forms, and was charac- 
terized by a greater development of truth. This 
was true of them in their initial stage. But it is 
also a fact that whenever these advanced move- 
ments became well established and increased in 
numbers, they declined in spirituality, and their 
worship became more ritualistic in character. This, 
in turn, gave occasion for the introduction of 
another new movement. But while the religious 
history of this period consists of a series of os- 
cillations, we must bear in mind the strong posi- 
tive element of Christianity that existed all the 
way through. Hundreds of ministers have pro- 
claimed the saving truths of the gospel, and have 
placed Jesus Christ before the people as the 
world's only hope, as the Author of all redemption. 
Countless multitudes of people have availed them- 
selves of the light of truth and have obtained the 
experience of heart-regeneration. But, on the 
other hand, much of error has remained in the 
prominent teaching of all the Protestant sects, 
and this, combined with a spirit of worldliness, 
which seems to have taken possession of each 



324 EVOLUTION OF 

movement when it became well established and 
popular^ has done much to bring about a general 
coldness and formality in all the Protestant world. 
And while the spirit of intolerance and of dogma- 
tism has become considerably modified with the 
lapse of time, there has been no less of sect- 
making; on the contrary, the external divisions 
among Christians have become more numerous 
with every passing century. 

Taking the history of Protestantism as a whole, 
we see that it is evidently a decided advance from 
the conditions of Romanism that preceded it, and 
we are thankful for the upward evolution since 
the barbarian deluge of the dark ages; but when 
we return to the Bible for an account of the 
works of Christianity in the primitive days, we 
readily see that Protestantism has not brought 
about that state of Christian unity which was such 
a prominent feature of apostolic Christianity and 
which was lost in the great apostasy following. 
In fact, a return to the early standard in every 
way would require the complete revision of Prot- 
estantism as it now exists; for primitive Chris- 
tianity was not made up of numerous humanly or- 
ganized bodies of believers existing separately, 
but was composed of one body only, which in- 
cluded all the true Christians on earth. This great 



CHRISTIANITY. 325 

body of believers was called "the church of God." 
While its various members met together in local 
congregations or assemblies for divine worship, 
there existed a general fellowship and intercourse 
between all of these local churches. In other 
words, the apostolic Christian system included 
both spiritual unity and visible, external unity. 
Now, Protestantism has restored to the world 
neither a highly developed form of spiritual unity 
nor any substantial external unity. It may in 
some cases present a cold, formal unionism, with 
the profession of spiritual fellowship; but that 
blessed experience of having the hearts "knit to- 
gether in love," as in apostolic days, is sadly 
wanting. 

Since the days of religious intolerance and op- 
pression in early Protestantism, the adopting of 
human creeds and the forming of sects has been 
one of the chief barriers to true Christian unity. 
If the ministers of righteousness had been content 
to preach and practise as doctrine only what they 
found clearly revealed in the Bible, they would 
have taught a heart-experience of full salvation, 
which would have bound the hearts of all true 
Christians together in one bond of fellowship, and 
they would not have divided the people into inde- 
pendent religious bodies. Although among the 



326 EVOLUTION OF 

early Christians, as we have seen, every shade of 
religious enlightenment existed, still there was no 
occasion for carnal divisions, but all were able 
to live together harmoniously in peace, unity, and 
happiness. And when some Judaistic teachers 
not very far advanced in Christian truth sought 
to bind some of the precepts of Moses' law on 
the Gentile disciples, the brethren met together 
at Jerusalem to consider the matter, not for the 
purpose of dividing into separate camps, but with 
the intention of adjusting the differences peacea- 
bly; and harmony was effected by the making of 
some concessions on both sides. Now, if the Chris- 
tians had always maintained this humble atti- 
tude of brotherhood, there is no reason why their 
unity should not have remained unbroken. Over 
and over again the New Testament writers ex- 
horted them to "keep the unity of the Spirit in 
the bonds of peace," and warned them repeatedly 
against those who caused divisions and offenses 
contrary to the one glorious doctrine they had 
received. 

A semblance of this unity was maintained, it is 
true, in the Romish church; but it was not the 
natural, spontaneous unity of the Spirit working 
in the souls of men, but was a coercive union. 
From the time of the Council of Nice an external 



CHRISTIANITY. 827 

form of unity was enforced by the hierarchy, and 
during the dark ages every dissenting opinion 
was crushed by terrible anathemas or smothered 
by persecutions. During this reign of papal usur- 
pation that church which presumptuously arrogates 
to itself the title of Catholic, or universal, church, 
presented an appearance of oneness; but this was 
only the enslavement of superstition and of ig- 
norance, and not that genuine unity of the Spirit 
of God which binds the hearts together in Chris- 
tian love and leads souls onward to greater heights 
of development and of enlightenment. And while 
Protestantism delivered the Bible to the people 
and opened the way for the individual uniting of 
the soul with God, independently of priestly func- 
tions and of all human mediators, it failed to con- 
nect the people in substantial unity with each 
other. On the contrary, it erected barriers that 
separated them farther, and thus robbed Chris- 
tianity in modern times of one of its mighty se- 
crets of power and success in the primitive period. 
This feature of Protestantism, which differenti- 
ates it from the primitive church, has been dis- 
cussed by many able writers, who have sought for 
some means to correct existing conditions. Dr. 
Lyman Abbott, writing on the subject of "The 
Evolution of the Church," deplores the present 



328 EVOLUTION OF 

state of affairs in the ecclesiastical world, and ex- 
presses a strong desire for a return to the primi- 
tive standard of church unity. This great lack 
in Protestantism is so well expressed by him that 
I take the liberty of making rather a lengthy quo- 
tation from his work. 

"Protestantism . . . did not make Jesus Christ, 
as a personal and living Master, its center, nor has 
it been content to make simple loyalty to him the 
only condition of membership and the only bond 
of union. In lieu thereof it offers three substi- 
tutes. The Reformed churches propose a creed; 
they recur from Roman imperialism to Greek phil- 
osophy; the church, from being an army, becomes 
a school of philosophy. The Anglicans affirm an 
apostolical succession; they recur to Judaism; and 
propose, as the bond uniting their churches in an 
organism, a spiritualized survival of the Aaronic 
priesthood. Finally, the Independents abolish 
church unity altogether; and for a planetary sys- 
tem substitute a universe of wandering comets. 
.... But the problem of church unity remains 
still unsolved. The church of today is still a com- 
posite. . . . Its life is the life of Christ, but its 
organization is still Pagan, Jewish, or a compo- 
site of the two. The organization of the church 
of Rome is a survival of Caesarism; that of An- 



CHRISTIANITY. S29 

glicanism is a survival of Judaism; that of the 
Reformed or Presbyterian churches is a survival 
of Greek schools of philosophy; and that of the 
Independents or Congregationalists is a survival 
of Teutonic individualism. 

"What of the future? How shall the un- 
solved problem of church unity be solved? Not 
by going back to papal imperialism. There is, 
indeed, no danger to American civilization in the 
papal church. The Inquisition will never be re- 
vived. It belongs not to the church, but to a bar- 
barism which Christianity has already conquered. 
But the papal church is neither our model nor our 
goal. It is a strange amalgam. Its bloodless sac- 
rifice of the Mass, its Eternal City, its pope and 
priesthood, are relics of the sacrificial and hier- 
archical system of Judaism. Its mediatorial the- 
ology, its intercession of saints and angels, its ado- 
ration of images, and its absolutism in government 
are relics of Roman paganism. . . . 

"Nor will church unity be secured by accepting, 
as the final word of God's providence, Presbyteri- 
anism. The creed is not the center of the church; 
loyalty to the creed is not the bond of union. The 
intellect is divisive. Creeds are not intended to 
unite men, but to separate them. From the Ni- 
cene Creed down to the last creed of Congregation- 



330 EVOLUTION OF 

alism, there is not one which had not for its prime 
object the exclusion of certain classes of men from 
the organization which adopted the creed as its 
platform. The Nicene Creed was framed to ex- 
clude the Arians; the Decrees of the Council of 
Trent were framed to exclude Protestants; the 
Westminster Confession of Faith was framed to 
exclude Arminians; the Episcopal Thirty-nine Ar- 
ticles were framed to exclude Roman Catholics and 
Independents; and the latest creed of Congrega- 
tionalism was framed to exclude Unitarians and 
Universalists. The church which adopts a creed 
as its center^ and loyalty to a creed as its bond of 
union, is a school of philosophy. Its assumed 
function is to teach a system, not to proclaim a 
person. 

"Nor does Episcopacy answer the unanswered 
problem of church unity. The bishops of the 
Episcopal church propose four conditions of Chris- 
tian union — ^the Bible, the Nicene Creed, the two 
sacraments, and the historic Episcopacy. The first 
two conditions are Protestant, a revival of Greek 
philosophy; the second two conditions are Roman 
and Jewish, a revival of semi-imperial hierarchy. 
But the church is a circle, not an ellipse; with one 
center, not with two foci. That center is loyalty 
to Christ alone. It is not loyalty to a Book, though 



CHRISTIANITY. 831 

the book gives us information concerning the 
Christ; it is not loyalty to a creed^ though the 
creed may admirably express the opinion of a 
noble age concerning the Christ; it is not loyalty 
to an organization or hierarchy, though that or- 
ganization or hierarchy may be admirably adapted 
to do the work of the Christ; and it is not loyalty 
to ceremonials, few or many, though they may be 
splendid and useful symbols of the spiritual life. 
"Nor are we to abandon the problem of church 
unity altogether, and substitute for the church of 
Christ an aggregation of individual and independ- 
ent assemblies. If the papacy is a survival of 
Roman imperialism, Presbyterianism of Greek 
philosophical schools, and Episcopacy of a Judaic 
hierarchy. Independency is a survival of Teutonic 
individualism; as essentially incongruous with the 
ideal toward which all churches should set their 
face as is either of its sister systems. The church 
of Christ, as Christ and the apostles depicted it, is 
an organic thing, with a unity, an organic life, a 
historical continuity. When the apostle declares 
that the church is the bride of the Lamb, it is not 
a Solomon's harem he has in mind. When he de- 
clares that the church is the body in which God 
tabernacles, he is not thinking of a number of 
disjecta membra. The river of God is not meant 



SS2 EVOLUTION OF 

to separate into multitudinous streams as it nears 
the sea, like the Nile at the Delta. We do not all 
come into the unity of the faith and of the knowl- 
edge of the Son of God, unto a perfect man in 
Christ, by splitting up into warring sects with 
polemical creeds and pugilistic piety. The glory 
of God in his church is not best seen by breaking 
it up into bits, each with its own peculiar shape 
and peculiar color, tumbled promiscuously to- 
gether and showing a new pattern with every 
turn of the kaleidoscope. The church described 
in the New Testament is a tree, rooted and 
grounded in Christ; a body, Christ the head; a 
household, Christ the Father; a kingdom, Christ 
the king. The true church of Christ is one; but 
the unity of the church lies in the future. We 
shall not come to it until we recognize that loyalty 
to Christ — the historic Christ, the risen and liv- 
ing Christ — is the sole condition of union, and in 
that union is absolute liberty of thought, of wor- 
ship, and of action. Christ the only pope, Christ 
the only creed, they who possess Christ's spirit the 
only apostolical succession, and all who are in 
Christ one, because they are in him, and are do- 
ing his work."^ 

The religion of Jesus Christ is the only religion 

1 The Evolution of Christianity, pp. 167-172. 



CHRISTIANITY. 333 

that meets the requirements of man, and nothing 
short of its complete development can perma- 
nently satisfy the wants of the soul. The great 
decline in primitive Christianity was largely 
brought about, as we have observed, by the as- 
similating of paganism — by the substitution of an 
external, formal religion for that internal, spir- 
itual religion that proceeded from God. Human 
nature could not bear this yoke forever. It sought 
for direct communion with its God. The result 
was a step upward in progress, a return to the 
Bible, which produced the Reformation. And 
since the Bible has become the Word of Life to 
the nations again, it is evident that its principles 
will gradually produce actual effects in the eleva- 
tion of society and a return to the original stand- 
ard of Christianity. A greater amount of apos- 
tolic truth has been brought forth by succeeding 
reformations, and the outlook is encouraging for 
still greater results. 

The truth can not remain silent; it must speak; 
and when its voice is heard speaking "as never 
man spake," millions are ready to yield obedience 
to the heavenly mandate. Already the trumpet 
of God is heard sounding forth truth in advance 
of the general standard of Protestantism. An- 
other reformation is at hand. God is now calling 



g34 EVOLUTION OF 

his people together in unity as in apostolic days — 
not upon the narrow basis of a single sect, but 
upon the broad platform of all truth, indepen- 
dent of every sect. The true Christians of 
every denomination properly belong to this 
movement. When they hear the voice of 
Christ calling them into Bible unity, they will- 
ingly obey; they are glad to step out from or to 
take away the barriers that have separated them 
from the brethren and sisters outside of their 
narrow limits. It is reasonable to suppose that 
if Christ should come in person to preach the 
gospel on earth at the present day, he would not 
identify himself with any existing sect, but would 
set up truth as an independent standard and in- 
vite all men to forsake their divisions and be 
united in him alone. Such is Bible unity — the 
kind that existed before Christian denominational- 
ism arose. The experience of Christ in the soul and 
life alone constitutes a man a true Christian; and 
when all who have obtained this internal experi- 
ence learn to ignore all other bonds of union, the 
Bible standard of Christian fellowship and unity 
will be universally realized. 

Perfect unity was effected in the apostolic 
times by the preaching of Christ alone and by the 
forsaking of every indepeiident position in order 



CHRISTIANITY. 335 

to unite with each other in him. Even the widely- 
separated Jew and Gentile were unified in Christ 
by this means. The apostle Paul says with ref- 
erence to them: "But now in Christ Jesus ye who 
sometimes were far off are made nigh by the blood 
of Christ. For he is our peace, who hath made 
both one, and hath broken down the middle wall 
of partition between us. . . . That he might rec- 
oncile both unto God IN ONE BODY by the 
cross, having slain the enmity thereby. . . . For 
through him we both have access by one Spirit 
unto the Father. Now therefore ye are no more 
strangers and foreigners, but fellow citizens with 
the saints, and of the household of God; and are 
built upon the foundation of the apostles and 
prophets, Jesus Christ himself being the chief 
corner-stone ; in whom all the building -fitly framed 
together groweth unto an holy temple in the Lord: 
in whom ye also are builded together for an habi- 
tation of God through the Spirit." Eph. 2: 13-22. 

" 'Twa3 sung by the poets, foreseen in the Spirit, 
A time of refreshing is near; 
When creeds and divisions would fall to demerit, 
And saints in sweet union appear. 

''Oh, glory to Jetus! We hail the bright day, 
And high on our banners salvation display, 
The mists ot confusion are passing away.'* 



336 EVOLUTION OF 

CHAPTER XVII. 
THE PERFECT STATE. 

We have shown the origin and the nature of the 
religion of the Bible, and have briefly traced its 
progress during the long weary centuries. We 
now draw near the final scene of this great relig- 
ious drama — the grand climax of all the preced- 
ing acts. The spiritual works of God, like his 
operations in nature, move slowly, but stately. The 
Author of the plan of redemption is not limited 
by time; for with him "one day is as a thousand 
years, and a thousand years as one day." After 
the lapse of centuries, during which preparatory 
steps had been taken, Christ appeared and pro- 
claimed the gospel of full salvation. But this 
was only one part of the great redemption scheme. 
It restored man to the moral image of his Crea- 
tor and brought happiness and peace to the soul 
here in time, but it left for the future the revela- 
tion and the fulfilment of that part of the origi- 
nal plan which comprehends man's complete de- 
velopment, and immortality in a perfect, glorified 
state hereafter. "Beloved, now are we the sons 
of God, and it doth not yet appear what we shall 
be: but we know that, when he shall appear, we 



CHRISTIANITY. 337 

shall be like him: for we shall see him as he is." 
1 John 3:2. 

We have before shown that while Christianity 
foreshadows some ideal standards^ its practical 
application is calculated to elevate mankind by de- 
grees. But in the very nature of things it is im- 
probable that this world in its present state should 
ever witness the complete revelation of God's plan 
relative to redeemed humanitv. Sin originalh?^ 
drove man out of paradise, and it seems that man's 
sin has since driven paradise out of the world. 
We have the promise, however, that when the new 
heaven and the new earth shall have been brought 
to view in our future state, we shall again "have 
right to the tree of life and enter in through the 
gates into the city." Our present condition is only 
a preparatory one, and those who "do his com- 
mandments" here in this time-world shall have 
an abundant entrance into the future and ever- 
lasting kingdom of our Lord and Savior Jesus 
Christ. 

In all ages of the world men have clung to the 
doctrine of personal immortality. The greatest 
names in philosophy are subscribed to its support 
— Pythagoras, Socrates, Plato, Cicero, Descartes, 
Bacon, Locke, Leibnitz, Kant, and Hamilton. And 
all the millions of earth, with a very few ex- 



338 EVOLUTION OF 

ceptions, have been strong in the belief of a life 
after death. Whence proceeded this universal senti- 
ment, this all-controlling conviction? Is this sha- 
dow of future existence projected by a substantial 
reality? We reply that it is. Man has never been 
able to avoid the divine presence nor to escape the 
conviction that he is to be held accountable to a 
higher power in a world to come. Man is con- 
scious of powers in himself that bear no propor- 
tionate relation to the few short years of his 
earthly pilgrimage, of capabilities unmeasured that 
require an eternity for development. No other 
earth-born creature possesses these longings for fu- 
ture existence nor is even capable of reflecting on 
a life hereafter. 

It would seem that the justice of God requires 
a future state for man. We observe many vile 
sinners enjoying the highest degree of prosperity 
in this world down to the very hour of their death- 
bed scenes; while, on the other hand, thousands of 
righteous men have been buffeted, and slandered, 
and oppressed, and persecuted — ground down un- 
der the cruel heels of earth's oppressors — and 
have finally made their exit from life unrewarded, 
perhaps yielding up their souls to God on the 
torturous rack or in the devouring flames of martyr- 
dom. If there be no hereafter, where, we ask. 



CHRISTIANITY. S39 

is the justice in this? where any reward for the 
righteous? The apostle Paul says, "If in this life 
only we have hope in Christ, we are of all men 
most miserable." 1 Cor. 15:19. No; we can not 
rid ourselves of the belief that righteousness will 
be rewarded and injustice punished hereafter. 

This doctrine of future accountability exercises 
the greatest controlling power over the conduct of 
men here on earth. All the laws ever produced 
by human legislation have not done as much to 
deter men from the commission of crime as has this 
one universal conviction. Without a higher con- 
ception of right than mere human laws, man may 
feel that he can dodge the executive officers, and his 
conscience will give him but little trouble; but vsdth 
the assurance that all of his deeds, though hidden 
from man, are "naked and opened unto the eyes 
of Him with whom we have to do," and that he 
must "give account thereof in the day of judg- 
ment," he experiences a restraining influence not 
otherwise possible. Human laws are largely pro- 
hibitory. They grant but few rewards. If a man 
profits in this world, he must succeed by his own 
efforts; and, then, there is no assurance of future 
rewards given by them, without which mankind 
lacks one of the strongest incentives to just and 
right living. 



340 EVOLUTION OF 

How dreary the prospects of those solitary in- 
dividuals who have no inspiring hope of future ex- 
istence! The light of life is eclipsed in darkness, 
the measured poetry of earthly existence turns into 
a jargon of confusion, and all the exquisite har- 
monies of this life burst into a melancholy minor 
wail. Trembling with fear, their spirits cry out, 
"Where am I going? Where?" and echo mocks 
them with the question, "Where?" They try 
to satisfy their souls by answering themselves — 
"Nowhere." All is uncertainty, all is dark. Says 
Ingersoll: "We can not say whether death is a 
wall, or a door-, the beginning or the ending of a 
day; the spreading of pinions to soar, or the fold- 
ing forever of wings; whether it is the rising or 
the setting of the sun, or an endless life that 
brings rapture and love to every one: we do not 
know — we can not say!" 

Thank God! the Bible does not leave us to 
float around in such a sea of doubt and uncertainty. 
"For we know that if our earthly house of this 
tabernacle were dissolved, we have a building of 
God, a house not made with hands, eternal in the 
heavens." 2 Cor. 5:1. The Word of God answers 
the universal longing of humanity by "bring- 
ing life and immortality to light through the gos- 
pel," and thus illuminating our pathway and guid- 



CHRISTIANITY. 341 

ing us unerringly into the world beyond, with the 
clearest promises of a future life and of everlast- 
ing reward. Listen to the Scriptures: "Ye have 
in heaven a better and an enduring substance." 
Heb. 10:34. "The hope which is laid up for you 
in heaven." Col. 1:5. "Lay up for yourselves 
treasures in heaven." Matt. 6 : 20. "Great is 
your reward in heaven." Matt. 5:12. "Blessed 
be the God and Father of our Lord Jesus Christ, 
which according to his abundant mercy hath begot- 
ten us again unto a lively hope by the resurrec- 
tion of Jesus Christ from the dead, to an inheri- 
tance incorruptible, and undefiled, and that fadeth 
not away, reserved in heaven for you." 1 Pet. 
1:3, 4. "The Lord will deliver me from every 
evil work, and will preserve me unto his heavenly 
kingdom." 2 Tim. 4:18. 

It is this doctrine of future rewards that has 
charmed the hearts of many weary pilgrims on 
their journey homeward. It is this belief that 
has inspired constancy and fortitude in thousands 
of saints who have suffered every indignity for the 
cause of Christ. The apostle Paul says, "Bonds 
and afflictions abide me; but none of these things 
move me, neither count I my life dear unto my- 
self, so that I might finish my course with joy." 
"I press toward the mark for the prize of the high 



342 EVOLUTION OF 

calling of God in Christ Jesus." Acts 20: 24 and 
Phil. 3:14. This was true even of Jesus, "who 
for the joy that was set before him endured the 
cross, despising the shame, and is set down at the 
right hand of the throne of God." Heb. 12:2. 
This is the grand conviction that has illuminated 
the last earthly scene of millions of departed 
saints. Listen to their dying testimonies in all the 
ages: 

Gilbert Haven: "There is no death. There is 
no river. I am surrounded by angels. I am 
floating away, away. Glory! Victory through the 
blood of the Lamb!" 

John Powson: "My death-bed is a bed of roses." 

Jerome of Prague: "This soul in flames I offer, 
Christ, to thee." 

Thomas Scott: "This is heaven begun." 

Richard Baxter: "Almost well." 

Samuel Spring: "Oh! let me be gone; I long to 
be at home." 

John Wesley: "The best of all is, God is with 
us." 

Cotton Mather: "My last enemy has come; or 
rather, I should say, my best friend." 

Melancthon: "Nothing else but heaven." 

Neander: "I am going to sleep now — good 
night." 



CHRISTIANITY. 84S 

Edward Payson: "I float in a sea of glory." 

Cranmer in martyrdom: "Lord Jesus, receive 
my spirit." 

Robert Newton: "I am going to glory." 

Elizabeth Rowe: "Eternity! How transport- 
ing the sound!" 

Toplady: "The sky is clear; there are no 
clouds." 

Mrs. Fletcher: "I am drawing near to glory." 

John Bradford: "If there be any way of going 
to heaven on horseback, or in a fiery chariot, it is 
this." 

Harvey, English preacher and author: "Pre- 
cious salvation." 

Dr. Bateman: "What glory! The angels are 
waiting for me." 

Stephen: "Lord Jesus, receive my spirit." 

Wilbur Fisk, who died in his chair: "From a 
chair to a throne!" 

Risden Darracott: "I am going from weeping 
friends to congratulating angels and rejoicing 
saints." 

Florence Foster: "A pilgrim in the valley, but 
the mountain-tops are all agleam from peak to 
peak." 

Zwingli: "They can slay only the body, not the 
soul." 



344 EVOLUTION OF 

Alexander Mather: "The Lord who has taken 
care of me fifty years will not cast me off now. 
Glory be to God and to the Lamb!" 

Locke^ the profound philosopher and Christian: 
"In perfect charity with all men and in sincere 
communion with the church of Christ." 

John Fletcher: "Oh^ how this soul of mine longs 
to be gone, like a bird out of his cage, to the realms 
of bliss !" 

Alfred Cookman: "I am sweeping through the 
gates, washed in the blood of the Lamb." 

Paul: "I am now ready to be offered, and the 
time of my departure is at hand. I have fought a 
good fight, I have finished my couse, I have kept 
the faith: henceforth there is laid up for me a 
crown of righteousness." "O death, where is thy 
sting? O grave, where is thy victory?" 

''The Father hath received 
Their latest living breath; 
And vain is Satan's boast 
Of victory in death. 

"Still, still, though dead, they speak, 
And trumpet-tongued, proclaim, 
To many an awakening land. 
The one availing Name." 

—Martin Luther. 

What a glorious exit from life! "Let me die 
the death of the righteous, and let my last end be 



CHRISTIANITY. S45 

like his." Contrast these scenes with the death- 
bed agonies and exclamations of those who were 
unprepared and of those who had rejected the 
religion of the Bible. 

Queen Elizabeth: "All my possessions for a 
moment of time." 

Cardinal Mazarin: "O my poor soul, whither 
wilt thou go.^" 

Voltaire, the famous French infidel, once re- 
ceived a letter from a friend, in which this friend 
asserted that he had found out for sure that there 
is no hell. Voltaire replied: "I congratulate you; 
I am not so fortunate as you are." In his last 
days this infidel signed a recantation of his skepti- 
cal opinions and asked that the sacraments of the 
church be administered to him. 

Thomas Paine, after spending his life reviling 
our holy religion, called loudly upon Jesus Christ 
for mercy in his dying moments, but at intervals 
uttered the most horrible curses. 

Hobbes, the English infidel, dying, cried, "I 
am taking a fearful leap into the dark." 

Altemont: "O thou blasphemed but most indul- 
gent Lord God, hell itself is a refuge if it hide 
me from thy frown." How terrible such an exit 
from this world! 

But the Bible promises God's people more than 



346 EVOLUTION OF 

a mere life after death. It gives the most posi- 
tive assurance of personal immortality in a bodily 
resurrection at the last day. The old patriarch 
Job found consolation in this fact during his se- 
vere affliction, and he declares: "For I know that 
my Redeemer liveth, and that he shall stand at 
the latter day upon the earth. And though after 
my skin worms destroy this body, yet in my flesh 
shall I see God: whom I shall see for myself, and 
mine eyes shall behold, and not another; though 
my reins be consumed within me." Job. 19: 
25-27. 

This glorious resurrection is a part of the great 
redemption plan. In the Edenic fall man not only 
lost the image of righteousness and holiness, and 
became corrupted by sin, but also lost the privi- 
lege of bodily immortality, and ever since he has 
been barred from the tree of life and left under 
sentence of death, in consequence of which he re- 
turns to the dust of the earth. But the plan of 
redemption both comprehends his perfect restora- 
tion to the standard from which he departed, and 
gives him access again to all other privileges and 
rights of sonship which, although not yet experi- 
enced, he forfeited by that primeval act of diso- 
bedience. However, the redemption scheme, as 
we have shown, has been necessarily revealed to 



CHRISTIANITY. 847 

mankind gradually, and this phase of the origi- 
nal design is yet future. But what God has al- 
ready done for the moral restoration of a lost 
world gives us the blessed assurance that he will 
not fail to fulfil, in his own time, every promise 
of his Word. "I have spoken it, I will also bring 
it to pass." Isa. 46:11. Let us show by the 
Scriptures that bodily immortality is a part of our 
redemption inheritance. 

"That we should be to the praise of his glory, 
who first trusted in Christ. In whom ye abo 
trusted, after that ye heard the word of truth, the 
gospel of your salvation: in whom also after that 
ye believed, ye were sealed with that Holy Spirit 
of promise, which is the earnest of our inheritance 
until the redemption of the purchased possession, 
unto the praise of his glory." Eph. 1:12-14. 
According to this Scripture, we who are believers 
in Christ receive the Holy Spirit of promise as 
an "earnest" — pledge or assurance — "of our in- 
heritance until the redemption of the purchased 
possession." Now, what is this "purchased pos- 
session" that is to be redeemed in the future? The 
same apostle answers in another place: "Know ye 
not that your body is the temple of the Holy 
Ghost which is in you, which ye have of God, and 
ye are not your own? For ye are bought with a 



348 EVOLUTION OF 

price: therefore glorify God in your body, and in 
your spirit, which are God's." 1 Cor. 6: 19, 20. 
This is clear. The spirit, or soul, is now saved 
and restored to the image of God, and the body is 
also "bought," or "purchased," by the same price, 
and is reserved for immortality at the appearing 
of "the Lord Jesus Christ, who shall change our 
vile body, that it may be fashioned like unto his 
glorious body." Phil. 3:21. Thus, the entire 
man is included in the system of redemption. 

Again, the apostle says: "I reckon that the 
sufferings of this present time are not worthy to 
be compared with the glory which shall be re- 
vealed in us. For the earnest expectation of the 
creature waiteth for the manifestation of the sons 
of God. . . . For we know that the whole crea- 
tion groaneth and travaileth in pain together until 
now. And not only they, but ourselves also, 
which have the first-fruits of the Spirit, even we 
ourselves groan within our selves, waiting for the 
adoption, to wit, the redemption of our body." 
Rom. 8:18-23. "Beloved, now are we the sons 
of God, and it doth not yet appear what we shall 
be." John 3:2. Though the new-birth state in 
this world constitutes us spiritual sons of the Al- 
mighty, yet in another sense, as stated by the 
apostle, our bodily renewal at the resurrection is 



CHRISTIANITY. 349 

an "adoption" and "manifestation of the sons of 
God." Or_, as Christ said, we "are the children of 
God, being the children of the resurrection." Luke 
20: 36. Sons of God in a twofold sense! 

In another place the apostle Paul, under the 
figure of a house and its occupant, describes our 
present condition and the future change for which 
we wait. "For we know that if our earthly house 
of this tabernacle were dissolved, we have a build- 
ing of God, an house not made with hands, eter- 
nal in the heavens. For in this we groan, ear- 
nestly desiring to be clothed upon with our house 
which is from heaven. ... For we that are in 
this tabernacle do groan, being burdened: not for 
that we would be unclothed, but clothed upon, that 
mortality might be swallowed up of life. Now he 
that hath wrought us for the selfsame thing is 
God, who also hath given us the earnest of the 
Spirit." 2 Cor. 5: 1-5. 

The time and the manner of this physical change 
from mortality to immortality, in fulfilment of the 
redemption plan, are described in the fifteenth 
chapter of First Corinthians. "For since by man 
came death, by man came also the resurrection of 
the dead. For as in Adam all die, even so in 
Christ shall all be made alive. But every man in 
his own order: Christ the first-fruits; afterward 



350 EVOLUTION OF 

they that are Christ's at his coming.*' "For the 
trumpet shall sound and the dead shall be raised 
incorruptible, and we shall be changed. For this 
corruptible must put on incorruption, and this 
mortal must put on immortality. So when this 
corruptible shall have put on incorruption, and 
this mortal shall have put on immortality, then 
shall be brought to pass the saying that is writ- 
ten. Death is swallowed up in victory." Vers. 
21-23, 52-54. 

But the plan of God goes still further than 
merely to provide for our redemption, soul and 
body. Through sin man also forfeited forever his 
residence in the primitive garden, and this world, 
staggering under the weight of its sins, is no longer 
fit for the paradise of God. The redemption plan, 
therefore, provides for our transfer to heaven as 
our future and eternal home. Jesus says: "In my 
Father's house are many mansions: if it were not 
so, I would have told you. I go to prepare a place 
for you. And if I go and prepare a place for you, 
I will come again, and receive you unto myself; 
that where I am, there ye may be also." John 
14: 2, 3. Where did he go? "He was parted from 
them, and carried up into heaven." Luke 24:51. 
When will he come again to receive us? "The 
Lord himself shall descend from heaven with a 



CHRISTIANITY. 851 

shout, with the voice of the archangel, and with 
the trump of God: and the dead in Christ shall 
rise first: then we which are alive and remain 
shall be caught up together with them in the clouds, 
to meet the Lord in the air: and so shall we ever 
be with the Lord." 1 Thess. 4:16, 17. 

In the mind and purpose of God the re- 
demption plan was perfect and complete from the 
beginning, but in point of actual fulfilment it is 
drawn out over the course of ages. In the book 
of Revelation we read of the "Lamb slain from 
the foundation of the world." Chap. 13:8. In 
reality, however, the "Lamb of God which tak- 
eth away the sin of the world" did not appear and 
suffer death until after the lapse of centuries. 
So, also, this other part of the redemption scheme, 
the part relative to our future and eternal home, 
was complete from the beginning; and we read, 
therefore, of "the kingdom prepared for you from 
the foundation of the world." Matt. 25 : 84. Yet 
thousands of years later we hear Christ saying: "I 
go to prepare a place for you," and, "I will come 
again and receive you unto myself." This final 
abode of the righteous will not be made manifest 
until the second coming of Christ. Let us turn 
to some clear texts of Scripture bearing on this 
point. 



352 EVOLUTION OF 

Says the apostle Peter: "But the day of the 
Lord will come as a thief in the night; in the 
which the heavens shall pass away with a great 
noise, and the elements shall melt with fervent 
heat, the earth also and the works that are therein 
shall be burned up. . . . Nevertheless we, accord- 
ing to his promise, look for new heavens and a new 
earth, wherein dwelleth righteousness.*' 2 Pet. 
3:10, 13. The Revelator describes the final judg- 
ment-scene, and says, "The earth and the heaven 
fled away; and there was found no place for 
them." Chap. 20:11. Then he goes on to say, 
"And I saw a new heaven and a new earth: for the 
first heaven and the first earth were passed away, 
and there was no more sea." Chap. 21:1. This 
new earth will be our eternal home. "For here 
have we no continuing city, hut we seek one to 
come." Heb. 13:14. "Blessed are they that do 
his commandments, that they may have right to 
the tree of life, and may enter in through the 
gates into the city." Rev. 22:14. 

With the immortalization of our bodies and the 
destruction of the earth, everything of a temporal 
nature pertaining to time passes way, and we 
have a blessed introduction to THE PERFECT 
STATE. This is the grand event looked forward 
to by the apostle Paul when he said: "Whether 



CHRISTIANITY. S53 

there be prophecies, they shall fail; whether there 
be tongues, they shall cease; whether there be 
knowledge, it shall vanish away. For we know in 
part, and we prophesy in part. But when that 
which is PERFECT is come, then that which is 
in part shall be done away. . . . For now we see 
through a glass darkly; but then face to face: now 
I know in part ; but then shall I know even as also 
I am known." 1 Cor. 13:8-12. 

We have seen the gradual evolution of the re- 
redemptive plan, which has been saving believers 
and exalting the nations; in this greatest of all 
earthly events we shall witness its infinite climax, 
while the new creation resounds with the anthems 
of angels and the shouts of rejoicing saints. Day 
of all days! Joy of all joys! Happiness su- 
preme! In all that chorus of universal harmony 
there will not be one discordant note, for "with- 
out holiness no man shall see the Lord." Released 
from the narrow confines of mortality, we shall 
rise to the sublime conception of things infinite 
and eternal. 

Have we labored and fought unceasingly for 
the cause of Christ? We shall then lay down our 
armor and be at rest. What a transition! — from 
things temporal to things eternal; from sinful sur- 
roundings to righteousness and happiness; from 



354 EVOLUTION OF 

low to high; from darkness to light; from poverty 
to riches; from sadness to joy; from ignorance to 
knowledge; from earth to heaven; from burden- 
bearing to reigning on a throne! Plato's Ideal 
Republic and Sir Thomas Moore's Utopia bear no 
comparison with this PERFECT STATE. Have 
we worn out our lives in a sinful, oppressive world, 
while standing for the Christian doctrine of social 
equality? We shall witness its perfection in that 
perfect state, for all of God's created intelligences 
will occupy the same plane. "For they which shall 
be accounted worthy to obtain that world . . . 
are equal unto the angels." Luke 20:35, 36. 
Have the sorrows of life pressed in upon us until, 
with eyes suffused with tears and mortal bodies 
racked with the hot pains of earthly diseases, we 
sighed for deliverance? In that happy world 
"God shall wipe away all tears from their eyes, 
and there shall be no more . . . crying; neither 
shall there be any more pain: for the former 
things are passed away." Rev. 21:4. Have we 
stood by the bedside of our loved ones and, with 
hearts broken and bleeding, watched the cruel 
hand of death take them from our midst? The 
shadow of this monster shall never fall on the fair 
scenery of our bright beyond, for "there shall be 
no more death." 



CHRISTIANITY. 355 

"A few more days, a few more years, 
To tell the Redeemer's story; 
A few more crosses, a,iid a few more tears — 
Then away to our home in glory." 

But while we look forward and long for the 
splendors of that unending day, let us remember 
that the heavenly light is already falling upon us. 
The "Sun of righteousness" has arisen already 
and has gladdened the hearts of millions of earth's 
toiling mortals. But, as Lorimer says, "the zenith 
has not been reached; it is not high noon yet. Al- 
ready his celestial rays, falling on the horrible brood 
of superstitions engendered by weary years of mud 
and slime, have inflicted on them a mortal wound, 
as in the legend the burning shafts of the god of 
day destroyed the pernicious offspring of many- 
folded Python. Already the mists and vapors, 
born of the turbid seas of human error, and whicJi 
once obscured the heavens, he has dispersed, and 
faintly at least the gates of the Holy City can 
be seen. Already the clouds of suffering are trans- 
fused by his love, and the silver lining can be 
discovered, prophetic of the hour when every 
shadow shall cease to fall on human lives. Even 
now his burning splendor melts the sunless heart, 
gently opens the sleeping eyes of childhood to the 
high concerns of an eternal scene, and calls the 
weary pilgrim to the blessed song of hope. But 



356 EVOLUTION OF CHRISTIANITY. 

by and by he who is shining more and more shall 
bring THE PERFECT DAY, and then the weep- 
ing that endures for the night shall cease, and 
joy, endless, world-wide joy, shall come with the 
eternal morning." 



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